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Confucius Confucius By: By: Ong, David Bryan Tan Ong, David Bryan Tan Drajat, Gibran Drajat, Gibran Group 5 Group 5

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Page 1: Confucius report

ConfuciusConfucius

By:By:

Ong, David Bryan TanOng, David Bryan Tan

Drajat, GibranDrajat, Gibran

Group 5Group 5

Page 2: Confucius report

Flow of the ReportFlow of the ReportIntroduction to Confucius and

Confucianism

Getting to Know Confucius (more detailed)

Ethics

Virtues

Right Ordering of State

Evaluation and Critiques

Summary/Conclusion

* A more detailed outline is included in the handouts

Page 3: Confucius report

Introduction to Introduction to ConfuciusConfucius

Confucius is one of the most known and Confucius is one of the most known and influential of Chinese philosophers.influential of Chinese philosophers.

His ideas about creating social and political His ideas about creating social and political harmony through good governance, proper harmony through good governance, proper human relations and individual moral human relations and individual moral development shape Chinese thought and development shape Chinese thought and history for many centuries.history for many centuries.

He did not pretend to be a prophet, but He did not pretend to be a prophet, but dedicated his whole life to save the mankind.dedicated his whole life to save the mankind.

Page 4: Confucius report

Introduction to Introduction to ConfuciusConfucius

Confucius promised those who followed him no Confucius promised those who followed him no great riches, no secrets for worldly power or great riches, no secrets for worldly power or fame. fame.

Instead of gold or glory, he spoke only of a Instead of gold or glory, he spoke only of a dream—a world where happiness, good, and dream—a world where happiness, good, and peace would replace misery, evil, and war.peace would replace misery, evil, and war.

Page 5: Confucius report

Introduction to Introduction to ConfuciusConfucius

“Confucius was a man who never led an army, ruled a kingdom, or conquered a nation, but shaped the flow of human history and established a system of ideas that has lasted over twenty five hundred years.’ (Bennett Sims, 1968)”

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Introduction to Introduction to ConfucianismConfucianism

Confucianism is humanism, a philosophy or Confucianism is humanism, a philosophy or attitude that is concerned with human beings, attitude that is concerned with human beings, their achievements and interests, rather than their achievements and interests, rather than with the abstract beings and problems of with the abstract beings and problems of theology theology

Humanism is the belief that human beings are Humanism is the belief that human beings are teachable, improvable and perfectible through teachable, improvable and perfectible through personal and communal endeavor especially personal and communal endeavor especially including self-cultivation and self-creationincluding self-cultivation and self-creation

Page 7: Confucius report

Introduction to Introduction to ConfucianismConfucianism

Confucianism was never intended to be a Confucianism was never intended to be a religion. It has no revelatory sacred writings, religion. It has no revelatory sacred writings, no priesthood, no doctrine of an afterlife, and no priesthood, no doctrine of an afterlife, and frowned on asceticism and monasticismfrowned on asceticism and monasticism

Confucianism has been the chief cultural Confucianism has been the chief cultural influence of China for centuries. influence of China for centuries.

Page 8: Confucius report

Who is this man?Who is this man?

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The Life of ConfuciusThe Life of Confucius

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Ancestry, Childhood and Ancestry, Childhood and Youth (551-523 B.C.)Youth (551-523 B.C.)

Confucius was born in the town of Tsou, in the county of Confucius was born in the town of Tsou, in the county of Ch’angping in the country of Lu (now Shantung Province).Ch’angping in the country of Lu (now Shantung Province).

His early ancestor was K’ung Fangshu (member of the Royal His early ancestor was K’ung Fangshu (member of the Royal State of Song/Sung)State of Song/Sung)

His great grandfather moved to Lu, fleeing the turmoil in His great grandfather moved to Lu, fleeing the turmoil in Song to the country of Lu, where they became impoverished.Song to the country of Lu, where they became impoverished.

Shuliang Ho was the Father of Confucius by extra-marital Shuliang Ho was the Father of Confucius by extra-marital union.union.

Confucius was born in answer to his parents’ prayers at a Confucius was born in answer to his parents’ prayers at a sacred hill called Ni, thus, they named him Ch’iu/qiu.sacred hill called Ni, thus, they named him Ch’iu/qiu.

Soon after he was born, his father died Soon after he was born, his father died

Page 11: Confucius report

Ancestry, Childhood and Ancestry, Childhood and Youth (551-523 B.C.)Youth (551-523 B.C.)

As a child, Confucius used to play at making As a child, Confucius used to play at making sacrificial offerings and performing sacrificial offerings and performing ceremonies. ceremonies.

In spite of his family’s financial problems, In spite of his family’s financial problems, Confucius received a good education in music, Confucius received a good education in music, arithmetic, calligraphy, and other disciplinesarithmetic, calligraphy, and other disciplines

He left his country and headed to Chou to He left his country and headed to Chou to study the ancient rites and ceremoniesstudy the ancient rites and ceremonies

Page 12: Confucius report

Ancestry, Childhood and Ancestry, Childhood and Youth (551-523 B.C.)Youth (551-523 B.C.)

At around 19, he got married, he earned a At around 19, he got married, he earned a living tending stable animals and keeping living tending stable animals and keeping accounts for granaries of Baron Chi.accounts for granaries of Baron Chi.

but soon divorced his wife and had an aloof but soon divorced his wife and had an aloof relationship with his son and daughter. (They relationship with his son and daughter. (They died before Confucius)died before Confucius)

In his twenties, he became a teacher and In his twenties, he became a teacher and gathered a group of loyal disciples. gathered a group of loyal disciples.

Page 13: Confucius report

Between Thirty and Fifty Between Thirty and Fifty (522-503 B.C.)(522-503 B.C.)

Confucius returned from Chou to the country Confucius returned from Chou to the country of Lu, and more disciples came to study under of Lu, and more disciples came to study under him.him.

At the age of 35, due to a conflict between the At the age of 35, due to a conflict between the rulers of 2 different countries, Confucius left rulers of 2 different countries, Confucius left his country and went to the country of Ch’i, his country and went to the country of Ch’i, where he worked as a secretary to Baron Chao where he worked as a secretary to Baron Chao Kao, in the hope of establishing a connection Kao, in the hope of establishing a connection with the duke of Ch’i with the duke of Ch’i

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Between Thirty and Fifty Between Thirty and Fifty (522-503 B.C.)(522-503 B.C.)

The Duke of Ch’i was very impressed with The Duke of Ch’i was very impressed with Confucius and wanted to give him some sort of Confucius and wanted to give him some sort of power but other nobilities were plotting power but other nobilities were plotting against him so he was forced to return to his against him so he was forced to return to his country. country.

The number of his students rapidly grew. The number of his students rapidly grew.

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The Period of Great Power The Period of Great Power (502-496 B.C.)(502-496 B.C.)

During his 50s/ early 50s, Confucius was made During his 50s/ early 50s, Confucius was made magistrate of Chungtu by Duke Ting/Dingmagistrate of Chungtu by Duke Ting/Ding

Then he was promoted to the office of the Then he was promoted to the office of the secretary of Public Works (or Labor) then later secretary of Public Works (or Labor) then later on became the Grand Secretary of Justice.on became the Grand Secretary of Justice.

Confucius’ disciple named Tselu was made Confucius’ disciple named Tselu was made Secretary of the Barony of Ch’iSecretary of the Barony of Ch’i

At 56, Confucius, from Grand Secretary of At 56, Confucius, from Grand Secretary of Justice, he was promoted as the Chief MinisterJustice, he was promoted as the Chief Minister

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The Period of Great Power The Period of Great Power (502-496 B.C.)(502-496 B.C.)

After 3 months of being Chief Minister, people After 3 months of being Chief Minister, people started to strictly follow the rulesstarted to strictly follow the rules

This frightened their rival country (Ch’i) This frightened their rival country (Ch’i) because of the worry that the country of Lu because of the worry that the country of Lu with Confucius having some power might with Confucius having some power might dominate.dominate.

Due to political disagreements and internal Due to political disagreements and internal conflicts, he resigned his post at fifty-five and conflicts, he resigned his post at fifty-five and left the province of Lu. left the province of Lu.

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Five Years of Wandering Five Years of Wandering (496-492 B.C,)(496-492 B.C,)

In the company of his disciples, Confucius left In the company of his disciples, Confucius left Lu and traveled in the states of Wei, Song, Lu and traveled in the states of Wei, Song, Chen, Cai, and Chu, purportedly looking for a Chen, Cai, and Chu, purportedly looking for a ruler who might employ him but meeting ruler who might employ him but meeting instead with indifference and, occasionally, instead with indifference and, occasionally, severe hardship and dangersevere hardship and danger

When he was in Wei for the second time, the When he was in Wei for the second time, the duke was pleased to see him but did not put duke was pleased to see him but did not put him in powerhim in power

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Five Years of Wandering Five Years of Wandering (496-492 B.C,)(496-492 B.C,)

‘‘If someone will put me in power, I shall need If someone will put me in power, I shall need only one month (to lay the foundation for a only one month (to lay the foundation for a new order) and in three years time, I shall new order) and in three years time, I shall accomplish great results’accomplish great results’

So he left Wei because he felt that he couldn’t So he left Wei because he felt that he couldn’t accomplish anything in Wei. And decided to go accomplish anything in Wei. And decided to go back to Ch’enback to Ch’en

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In Extremities between In Extremities between Ch’en and Ts’ai (491-489 Ch’en and Ts’ai (491-489

B.C.)B.C.)After a year, Confucius left Ch’en to go to Ts’ai After a year, Confucius left Ch’en to go to Ts’ai and wandered there for 3 years.and wandered there for 3 years.

The rulers of Ch’u sent for Confucius but the The rulers of Ch’u sent for Confucius but the rulers of Ch’en and Ts’ai heard of this and won’t rulers of Ch’en and Ts’ai heard of this and won’t let it happen. So, they surrounded Confucius let it happen. So, they surrounded Confucius with soldiers.with soldiers.

Confucius was able to get out of this difficulty Confucius was able to get out of this difficulty with the help of the King of Ch’u.with the help of the King of Ch’u.

Confucius left Ch’u and headed again back to Confucius left Ch’u and headed again back to Wei. (He was 63 this time) Wei. (He was 63 this time)

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Further Years of Further Years of Wanderings (488-484 B.C.) Wanderings (488-484 B.C.)

When he was in Wei, he had many disciples who When he was in Wei, he had many disciples who were in the government.were in the government.

K’ung Wentse of Wei asked Confucius about K’ung Wentse of Wei asked Confucius about Military tactics but he politely declined. Military tactics but he politely declined.

Then he decided to leave WeiThen he decided to leave Wei

Confucius returned to Lu in 484 B.C .and spent the Confucius returned to Lu in 484 B.C .and spent the remainder of his life teaching, putting in order the remainder of his life teaching, putting in order the Book of SongsBook of Songs, the , the Book of DocumentsBook of Documents, and other , and other ancient classics, as well as editing the ancient classics, as well as editing the Spring and Spring and Autumn AnnalsAutumn Annals, the court chronicle of Lu, the court chronicle of Lu

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Further Years of Further Years of Wanderings (488-484 B.C.) Wanderings (488-484 B.C.)

He traveled for thirteen years from state to He traveled for thirteen years from state to state seeking to persuade political leaders to state seeking to persuade political leaders to adopt his teachings before returning to Lu. adopt his teachings before returning to Lu. Although many lords respected him, no one Although many lords respected him, no one gave him a positiongave him a position

Page 22: Confucius report

Scholarly Labors and Personal Scholarly Labors and Personal Habits of Confucius (484-481 Habits of Confucius (484-481

B.C)B.C)In his old age, Confucius developed a love of In his old age, Confucius developed a love of study of different books. study of different books.

Confucius taught poetry, history, ceremonies Confucius taught poetry, history, ceremonies and music to 3,000 pupils of whom 72, had and music to 3,000 pupils of whom 72, had mastered the ‘Six arts’ (ceremonies, music, mastered the ‘Six arts’ (ceremonies, music, archery, carriage-driving, reading and archery, carriage-driving, reading and mathematics)mathematics)

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His Death (479 B.C.) and His Death (479 B.C.) and Posterity Posterity

Confucius said to Tsekung while he was ill: ‘For Confucius said to Tsekung while he was ill: ‘For a long time the world has been living in moral a long time the world has been living in moral chaos and no ruler has been able to follow me’chaos and no ruler has been able to follow me’

Seven days afterwards he died at the age of Seven days afterwards he died at the age of 72 or 7372 or 73

For generations sacrifices were offered at the For generations sacrifices were offered at the temple of Confucius temple of Confucius

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His Death (479 B.C.) and His Death (479 B.C.) and PosterityPosterity

The belongings of Confucius were preserved in the The belongings of Confucius were preserved in the Confucian Temple and all the princes and high ministers Confucian Temple and all the princes and high ministers paid respects first at the Confucian Temple before paid respects first at the Confucian Temple before assuming officeassuming office

Confucius who was but a common scholar became Confucius who was but a common scholar became acknowledged Master of scholars for over ten generationsacknowledged Master of scholars for over ten generations

All people in China who discuss the six arts, from the All people in China who discuss the six arts, from the emperors, kings, and princes down, regard the Master as emperors, kings, and princes down, regard the Master as the final authoritythe final authority

Confucius was recognized as a unique figure, a sage who Confucius was recognized as a unique figure, a sage who was ignored but should have been recognized and become was ignored but should have been recognized and become a king a king

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How his life effected his How his life effected his PhilosophyPhilosophy

The ending of the Zhou Dynasty in China was The ending of the Zhou Dynasty in China was marred by warring factions within the empire, marred by warring factions within the empire, harsh rule by the power wielding elites, and to harsh rule by the power wielding elites, and to some extent, political chaos. Confucius, lived some extent, political chaos. Confucius, lived during these times and sought for an during these times and sought for an understandable and capable way of ruling.understandable and capable way of ruling.

The moral and social order was in a state of The moral and social order was in a state of decay. Confucius sought a way to restore the decay. Confucius sought a way to restore the cultural-political order. He believed that reform cultural-political order. He believed that reform would come through educating the leaders in would come through educating the leaders in the classics and in his philosophy.the classics and in his philosophy.

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Confucian EthicsConfucian Ethics

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Confucian Ethics: Confucian Ethics: OutlineOutline

The Basis of Ethical Thought in ConfucianismThe Basis of Ethical Thought in Confucianism

Virtue Ethics in ConfucianismVirtue Ethics in Confucianism

Ethical Particularism: the Golden Rule and the Ethical Particularism: the Golden Rule and the Silver RuleSilver Rule

Conception of Civil Society in Confucian ThoughtConception of Civil Society in Confucian Thought

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Confucian Ethics: Confucian Ethics: EmphasisEmphasis

The moral teachings of Confucius emphasized:The moral teachings of Confucius emphasized:

1.1. Self-Cultivation;Self-Cultivation;

2.2. Emulation of Moral Exemplars; andEmulation of Moral Exemplars; and

3.3. Attainment of Skilled Judgment than the Attainment of Skilled Judgment than the Knowledge of Rules.Knowledge of Rules.

• Because of these teachings, Confucius’s ethics Because of these teachings, Confucius’s ethics is considered as a type of Virtue Ethics (moral is considered as a type of Virtue Ethics (moral agent over rules).agent over rules).

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The Basis of Ethical The Basis of Ethical ThoughtThought

The basis of ethical The basis of ethical thought in thought in Confucius’ idea is Confucius’ idea is xixi, , zhizhi, , lili, , yiyi, , wenwen and and ren.ren.

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Virtue Ethics: OverviewVirtue Ethics: OverviewGeneral Definition: what sort of person one should General Definition: what sort of person one should become and what way of life one should live; become and what way of life one should live; emphasis of being than doing.emphasis of being than doing.

Not a Chinese term; the framework is dominant of Not a Chinese term; the framework is dominant of the West and has its roots in the Ancient Greek the West and has its roots in the Ancient Greek Philosophy, which was later enhanced by Thomas Philosophy, which was later enhanced by Thomas Aquinas during the Medieval Period.Aquinas during the Medieval Period.

Confucius’s Ethics thus believes that morality Confucius’s Ethics thus believes that morality stems from the identity/character of the stems from the identity/character of the individual, rather than the outcome of his/her individual, rather than the outcome of his/her actions (consequentialism), rules (deontology) or actions (consequentialism), rules (deontology) or social context (pragmatic ethics).social context (pragmatic ethics).

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Confucian Virtue Ethics: Confucian Virtue Ethics: The Three ComponentsThe Three Components

Contrasted with deontology and Contrasted with deontology and consequentialism (the three are the mainstream consequentialism (the three are the mainstream contemporary normative ethical theories).contemporary normative ethical theories).

1.1. Flourishing: Confucius expresses a preference of Flourishing: Confucius expresses a preference of a life taking joy in simple pleasures.a life taking joy in simple pleasures.

2.2. The virtues: the unity of virtues of benevolence, The virtues: the unity of virtues of benevolence, righteousness, wisdom and propriety. righteousness, wisdom and propriety.

3.3. Ethical Cultivation and Philosophical Ethical Cultivation and Philosophical Anthropology: discovery, re-formulation and Anthropology: discovery, re-formulation and development.development.

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Ethical ParticularismEthical ParticularismAnalects (11.22): ethical teaching Analects (11.22): ethical teaching is taught according to the needs is taught according to the needs and abilities of different students.and abilities of different students.

Golden Rule: “One should treat Golden Rule: “One should treat others as one would like others to others as one would like others to treat oneself.”treat oneself.”

Silver Rule: “What you do not wish Silver Rule: “What you do not wish for yourself, do not do to others.”for yourself, do not do to others.”

Although these rules are universal, Although these rules are universal, in different situations Confucius in different situations Confucius would advise a person to do would advise a person to do different things. Hence he was a different things. Hence he was a particularist.particularist.

Page 33: Confucius report

Conception of Confucian Conception of Confucian Civil SocietyCivil Society

The Confucians searched for a stable political The Confucians searched for a stable political order without any exercise of force and withhold order without any exercise of force and withhold of moral principles.of moral principles.

The Western secular civil society discourse, The Western secular civil society discourse, seperating that of seperating that of ““private” and ”public” private” and ”public” spheres is completely relative to Confucians. spheres is completely relative to Confucians. The same is true between voluntary and The same is true between voluntary and involuntary forms of association.involuntary forms of association.

Minjian Shuhui – ”people-based society” in Minjian Shuhui – ”people-based society” in interpreting civil society, thus the inevitability of interpreting civil society, thus the inevitability of collective action and authoritarianism relative to collective action and authoritarianism relative to morality.morality.

Page 34: Confucius report

Civil Society and the Five Civil Society and the Five RelationshipsRelationships

Five Relationships does not justify Five Relationships does not justify authoritarian system per se, but the doctrine of authoritarian system per se, but the doctrine of ”three bonds”, between ruler/minister, ”three bonds”, between ruler/minister, father/son and husband/wife arguably does. father/son and husband/wife arguably does.

On the basis of five relationships, a civil society On the basis of five relationships, a civil society grounded in creative or complementary grounded in creative or complementary reciprocity would prevent weaker members reciprocity would prevent weaker members from acting as moral agents in the reciprocal from acting as moral agents in the reciprocal exchanges that bind the society together.exchanges that bind the society together.

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Civil Society and the Five Civil Society and the Five RelationshipRelationship

• Two main elements of civil society (Hung Zongxi, a neo-confucian scholar):1.1. Confucian justification for a rule of law that Confucian justification for a rule of law that

would place limitations on the ruler’s power.would place limitations on the ruler’s power.2. Strengthen schools and learned academicies so

that they could increase the numbers of civil servants for a functioning and professionalized government and center of educated public opinion.

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Confucian VirtuesConfucian VirtuesRen, Li, Shu, XiaoRen, Li, Shu, Xiao

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Virtue or Virtue or DeDe

• Acquisition of virtue is Acquisition of virtue is through learning.through learning.

• To be virtuous one To be virtuous one must live in a virtuous must live in a virtuous life.life.

• Education is necessary Education is necessary for one to have a for one to have a virtuous life.virtuous life.

• Emphasis of virtue is on Emphasis of virtue is on the cultivation, study the cultivation, study and development.and development.

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RenRen (Benevolence) (Benevolence)• Generally means human-Generally means human-

heartedness.heartedness.

• Ultimate Foundation of Ultimate Foundation of Confucianism: “the essence of all Confucianism: “the essence of all virtues and the ground of human virtues and the ground of human dignity.”dignity.”

• Universal and Particular Universal and Particular Perspectives: primary principle of Perspectives: primary principle of human actions in the former and human actions in the former and principle of moral justification in the principle of moral justification in the latter.latter.

• RenRen can be interpreted as both can be interpreted as both Golden and Silver Rule: loving Golden and Silver Rule: loving others and consciousness-of-human others and consciousness-of-human others. others.

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LiLi (Propriety) (Propriety)• LiLi sets the “form of moral sets the “form of moral

life” and “the proper life” and “the proper ritual of a civilized life.”ritual of a civilized life.”

• As propriety, As propriety, LiLi pertains pertains to the “rule and conduct to the “rule and conduct that reflects a person’s that reflects a person’s goodwill”: doing things in goodwill”: doing things in a right way and virtue a right way and virtue that forms man’s that forms man’s conduct.conduct.

• LiLi is aided by is aided by RenRen for one for one to show concern for to show concern for others. others.

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ZhongZhong (loyalty and (loyalty and consciousness) and consciousness) and Shu Shu

(reciprocity and altruism) (reciprocity and altruism) • RenRen, being the most , being the most

fundamental virtue needs both fundamental virtue needs both ZhongZhong and and ShuShu for its practice. for its practice.

• ZhongZhong embodies the positive embodies the positive practice or the Golden Rule of practice or the Golden Rule of RenRen. .

• ShuShu embodies the negative embodies the negative practice or the Silver Rule of practice or the Silver Rule of RenRen, signifying a cautious and , signifying a cautious and prohibitive advice.prohibitive advice.

• The correlation between The correlation between Zhong’sZhong’s positive dimension and positive dimension and Shu’sShu’s prohibitive principle make prohibitive principle make them indispensable virtues for them indispensable virtues for the the RenRen..

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XiaoXiao (filial piety) (filial piety)• The cardinal virtue of the The cardinal virtue of the

Confucian virtues.Confucian virtues.

• It is “an attitude of respect It is “an attitude of respect and concern toward parents and concern toward parents and superiors.”and superiors.”

• Children should show love, Children should show love, devotion and respect to their devotion and respect to their parents.parents.

• Family is the training ground Family is the training ground for the development of for the development of XiaoXiao, , since all moral teachings since all moral teachings should all be firstly practiced should all be firstly practiced in the family.in the family.

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XiaoXiao: Five Relationships: Five Relationships• According to Confucius, each person has a specific According to Confucius, each person has a specific

place in society and certain duties to fulfill. Confucius place in society and certain duties to fulfill. Confucius hoped that if people knew what was expected of hoped that if people knew what was expected of them, they would behave correctly.them, they would behave correctly.

• Thus, the Five Relationships:Thus, the Five Relationships:1.1. Between State and Citizen;Between State and Citizen;2.2. Between Father and Son;Between Father and Son;3.3. Between Husband and Wife;Between Husband and Wife;4.4. Between elder Brother and younger Brother;Between elder Brother and younger Brother;5.5. Between Friends.Between Friends.

** Wherein the inferior should always obey and Wherein the inferior should always obey and respect the superior. But, in turn the superior should respect the superior. But, in turn the superior should love the inferior.love the inferior.

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Xiao: Five RelationshipsXiao: Five Relationships

Confucius: father and son relations is the most

important, because in it the order of society and government is rooted.

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Virtues as Paradigm of Virtues as Paradigm of Social and Moral OrderSocial and Moral Order

• As a wiseman or a sage, Confucius teachings on As a wiseman or a sage, Confucius teachings on virtues are excellent models of reconstructing a virtues are excellent models of reconstructing a good and social moral order.good and social moral order.

• Stressed the moral motivation of people, because Stressed the moral motivation of people, because for him, what is morally significant is the for him, what is morally significant is the cultivation of moral lives and virtues as a whole cultivation of moral lives and virtues as a whole and not merely the performance of right acts.and not merely the performance of right acts.

• The cultivation of The cultivation of Ren, Zhong, Shu, Yi, Li Ren, Zhong, Shu, Yi, Li andand Xiao Xiao could help people come to terms with sound could help people come to terms with sound moral lives. moral lives.

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Virtues as Paradigm of Virtues as Paradigm of Social and Moral OrderSocial and Moral Order

• A A RenRen man has ”...a built-in standard for dealing with man has ”...a built-in standard for dealing with others...the measure of his good is the very measure of others...the measure of his good is the very measure of the good which he must accord to others.”the good which he must accord to others.”

• Guided by the principles of Guided by the principles of Zhong Zhong andand Shu Shu, the , the RenRen man man is always cautious of his actions.is always cautious of his actions.

• By acting according to moral standards, By acting according to moral standards, LiLi is a virtue is a virtue that can help one attain self-discipline.that can help one attain self-discipline.

• In the end, In the end, XiaoXiao is a good paradigm of well-ordered is a good paradigm of well-ordered relationship with family as its baseline. relationship with family as its baseline.

• To Confucius, family and its relationship is the heart of To Confucius, family and its relationship is the heart of all forms of interpersonal relationship.all forms of interpersonal relationship.

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Right Ordering of the Right Ordering of the StateState

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JūnziJūnzi 君子 君子

• What is a Junzi?What is a Junzi?– Literally, the ‘lord’s son’Literally, the ‘lord’s son’– Translations: Translations: "Gentlemen," "superior man," "Gentlemen," "superior man,"

noble person, paradigmatic individual, noble person, paradigmatic individual, exemplary person.exemplary person.

– The term The term junzijunzi was originally applied to was originally applied to princes or aristocratic men. Confucius princes or aristocratic men. Confucius invested the term with an ethical invested the term with an ethical significance while maintaining its significance while maintaining its connotation of noble refinementconnotation of noble refinement

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JūnziJūnzi 君子 君子

• What is a Junzi?What is a Junzi?– Confucius' goal (through education) is to Confucius' goal (through education) is to

create gentlemen who carry themselves create gentlemen who carry themselves with grace, speak correctly, and with grace, speak correctly, and demonstrate integrity in all thingsdemonstrate integrity in all things

– Thus, the Thus, the junzijunzi is cultured and knows how to is cultured and knows how to act and speak appropriately in any situation; act and speak appropriately in any situation;

– junzijunzi is not a commander of or ruler over is not a commander of or ruler over inferior subjects but rather a moral person inferior subjects but rather a moral person who leads by his character and conduct.who leads by his character and conduct.

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JūnziJūnzi 君子 君子

• Who can become a Junzi?Who can become a Junzi?– Despite its literal meaning, any righteous Despite its literal meaning, any righteous

man willing to improve himself can become man willing to improve himself can become a a junzijunzi

– In Fact, Confucianism exhorts all people to In Fact, Confucianism exhorts all people to strive for the ideal of a Junzistrive for the ideal of a Junzi

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JūnziJūnzi 君子 君子

• How can we recognize a Junzi?How can we recognize a Junzi?– One of his disciples said: ‘we can recognize One of his disciples said: ‘we can recognize

a Junzi by the fact that his movements are a Junzi by the fact that his movements are free from any brusqueness or violence, that free from any brusqueness or violence, that his expression is one of complete openness his expression is one of complete openness and sincerity, that his speech is free from and sincerity, that his speech is free from any low and vulgar or as we should say any low and vulgar or as we should say ‘Cockney’ tinge’‘Cockney’ tinge’

– He is superior in character and behavior He is superior in character and behavior

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JūnziJūnzi 君子 君子

• What are the responsibilities of a Junzi?What are the responsibilities of a Junzi?– cultivate themselves morally;cultivate themselves morally;– show filial piety and loyalty where these are show filial piety and loyalty where these are

due;due;– cultivate humanity, or benevolence.cultivate humanity, or benevolence.– The The junzijunzi enforces rule in his subjects by enforces rule in his subjects by

acting virtuously himselfacting virtuously himself• It is thought that his pure virtue will lead It is thought that his pure virtue will lead

others to follow his example.others to follow his example.

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JūnziJūnzi 君子 君子

• What is the opposite of a Junzi?What is the opposite of a Junzi?– XiaorénXiaorén 小人 小人 (literally, small person)(literally, small person)

• The character The character 小小 in this context means in this context means petty in mind and heart, narrowly self-petty in mind and heart, narrowly self-interested, greedy, superficial, or interested, greedy, superficial, or materialistic. materialistic.

• A Xiaoren cannot transcend personal A Xiaoren cannot transcend personal concerns and prejudices and acts only for concerns and prejudices and acts only for his own gain his own gain

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JūnziJūnzi 君子 君子

• Who is an example of a Junzi?Who is an example of a Junzi?• The great exemplar of the perfect The great exemplar of the perfect

gentleman is Confucius himself. Perhaps gentleman is Confucius himself. Perhaps the tragedy of his life was that he was the tragedy of his life was that he was never awarded the high official position never awarded the high official position which he desired, from which he wished to which he desired, from which he wished to demonstrate the general well-being that demonstrate the general well-being that would ensue if humane persons ruled and would ensue if humane persons ruled and administered the state.administered the state.

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Some Quotes from Some Quotes from Analects of Confucius Analects of Confucius

about the Junziabout the Junzi• "The superior man in everything considers righteousness "The superior man in everything considers righteousness

to be essential. He performs it according to the rules of to be essential. He performs it according to the rules of propriety. He brings it forth in humility. He completes it propriety. He brings it forth in humility. He completes it with sincerity. This is indeed a superior manwith sincerity. This is indeed a superior man

• "The superior man is modest in his speech, but exceeds "The superior man is modest in his speech, but exceeds in his actions"in his actions"

• 'A gentleman is at peace and ease, but not arrogant.’'A gentleman is at peace and ease, but not arrogant.’

• 'A gentleman encompasses all and is not partial.''A gentleman encompasses all and is not partial.'

• 'A gentleman help others to fulfill good, not vice.’ 'A gentleman help others to fulfill good, not vice.’ 

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Good GovernmentGood Government

• Confucius achieved positions of ministership, Confucius achieved positions of ministership, by virtue of his philosophical distinction, in a by virtue of his philosophical distinction, in a number of States and was thus in good number of States and was thus in good position to portray the objectives of position to portray the objectives of Government in his age as well as the special Government in his age as well as the special qualities of the rulers in contradistinction with qualities of the rulers in contradistinction with those of the ruledthose of the ruled

• Confucius was first a bureaucrat and then a Confucius was first a bureaucrat and then a teacher of young men aspiring to government teacher of young men aspiring to government service.service.

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Good GovernmentGood Government• The moral ideal of governmentThe moral ideal of government

– Humane GovernmentHumane Government• It should be in advance of the peopleIt should be in advance of the people

– Guidance by Virtue not by ThreatGuidance by Virtue not by Threat• Confucius said: ‘Guide the People with governmental measures Confucius said: ‘Guide the People with governmental measures

and control or regulate them by the threat of punishment, and and control or regulate them by the threat of punishment, and the people will try to keep out of jail, but will have no sense of the people will try to keep out of jail, but will have no sense of honor or shame. Guide the People by Virtue and control or honor or shame. Guide the People by Virtue and control or regulate them by li, and the people will have a sense of honor regulate them by li, and the people will have a sense of honor and respect’and respect’

• ‘‘When the sovereign is a good son, and a good brother, and When the sovereign is a good son, and a good brother, and applies the same principles to the government of the nation, applies the same principles to the government of the nation, that is also what we call government’that is also what we call government’

• "He who exercises government by means of his virtue may be "He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all compared to the north polar star, which keeps its place and all the stars turn towards it" the stars turn towards it"

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Good GovernmentGood Government• Government By Moral ExampleGovernment By Moral Example

– In order to govern others one must first govern oneself. In order to govern others one must first govern oneself. • When developed sufficiently, the king's personal When developed sufficiently, the king's personal

virtue spreads beneficent influence throughout the virtue spreads beneficent influence throughout the kingdomkingdom

• when a prince’s personal conduct is correct, his when a prince’s personal conduct is correct, his government is effective without the issuing of orders. government is effective without the issuing of orders. If his personal conduct is not correct, he may issue If his personal conduct is not correct, he may issue orders, but they will not be followed.” orders, but they will not be followed.”

– By saying this, Confucius has put before the ruling By saying this, Confucius has put before the ruling class the entire responsibility of their class the entire responsibility of their empire/territory/land/etc. by teaching the lesson of empire/territory/land/etc. by teaching the lesson of good morality equals good governance good morality equals good governance

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Good GovernmentGood Government

• Government By Moral ExampleGovernment By Moral Example– In order to govern others one must first govern In order to govern others one must first govern

oneself. oneself. • By being the "calm center" around which the By being the "calm center" around which the

kingdom turns, the king allows everything to kingdom turns, the king allows everything to function smoothly and avoids having to function smoothly and avoids having to tamper with the individual parts of the wholetamper with the individual parts of the whole

• "The moral power of the exemplary person "The moral power of the exemplary person is the wind; that of the petty person is grass. is the wind; that of the petty person is grass. When the wind blows over the grass, it will When the wind blows over the grass, it will surely bend." surely bend."

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Good GovernmentGood Government

• Factors of GovernmentFactors of Government– Sufficient food for peopleSufficient food for people– Sufficient ArmySufficient Army– People’s Confidence in the rulerPeople’s Confidence in the ruler

• Q: If you are forced to give up one of these 3? Q: If you are forced to give up one of these 3? What would you go without first?What would you go without first?– Confucius answered: ‘I would go without the Confucius answered: ‘I would go without the

army first, then I would go without sufficient food army first, then I would go without sufficient food for people. There have always been deaths in for people. There have always been deaths in every generation since man lived, but a nation every generation since man lived, but a nation cannot exist without confidence in its ruler. ’cannot exist without confidence in its ruler. ’

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Good GovernmentGood Government

• How would you recognize a good government?How would you recognize a good government?– “ “ When a country is well-governed, poverty When a country is well-governed, poverty

and a mean condition are things to be and a mean condition are things to be ashamed of. When a country is ill-governed, ashamed of. When a country is ill-governed, riches and honor are things to be ashamed riches and honor are things to be ashamed of”of”

– "Good government obtains, when those who "Good government obtains, when those who are near are made happy, and those who are near are made happy, and those who are far off are attracted"are far off are attracted"

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Evaluation of Confucius Evaluation of Confucius Political Thought in the Political Thought in the

Western Democracy and Western Democracy and ChinaChina

Selected Chapter from Selected Chapter from Confucius and the Chinese Way Confucius and the Chinese Way by by H. G. CreelH. G. Creel

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Confucianism and the Confucianism and the Western DemocracyWestern Democracy

• There is evidence that the thinking of the There is evidence that the thinking of the Enlightenment moved to positions much more Enlightenment moved to positions much more similar to those of Confucianism than those of similar to those of Confucianism than those of the contemporary church.the contemporary church.

• Above fact was recognized and widely Above fact was recognized and widely proclaimed by leading figures of the proclaimed by leading figures of the Enlightenment, i.e. Christian Wolff, Gottfried Enlightenment, i.e. Christian Wolff, Gottfried Leibniz, Voltaire, Eustace Budgell, Gustave Leibniz, Voltaire, Eustace Budgell, Gustave Lanson.Lanson.

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Confucianism and the Western Confucianism and the Western DemocracyDemocracy

• Gustave Lanson, a French historian claims Gustave Lanson, a French historian claims that a transformation in France from 1680 that a transformation in France from 1680 to 1715 had its salient points from to 1715 had its salient points from Confucian Thought:Confucian Thought:

1.1. The demand for clear and coherent The demand for clear and coherent thinking: “One must seek the truth for thinking: “One must seek the truth for one’s self.”one’s self.”

2.2. The good is “the golden mean.”The good is “the golden mean.”

3.3. The good and pleasant became identified.The good and pleasant became identified.

4.4. The good was a product of culture and The good was a product of culture and civilization.civilization.

5.5. Philosophy of pleasure was enlarged to Philosophy of pleasure was enlarged to one of reciprocity.one of reciprocity.

6.6. The virtue of “charity” was replaced by The virtue of “charity” was replaced by that of “humanity.”that of “humanity.”

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Confucius and ChinaConfucius and China• Confucianism formed the basis Confucianism formed the basis

for Chinese social order since for Chinese social order since 200 BC and even today majority 200 BC and even today majority of Chinese still behaved of Chinese still behaved accordingly.accordingly.

• Confucius has a lot of similarities Confucius has a lot of similarities with socialism today; collective with socialism today; collective interests and community welfare interests and community welfare above individual interests.above individual interests.

• The importance of education and The importance of education and merit is evidently practiced in merit is evidently practiced in contemporary China.contemporary China.

• Moral teaching and ethical Moral teaching and ethical humanism remains valued in humanism remains valued in China.China.

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CritiquesCritiques

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Taken from Han Fei ZiTaken from Han Fei Zi

• Confucian view is impossibly idealistic to Confucian view is impossibly idealistic to succeed in practicesucceed in practice– It over-estimates the number of people who It over-estimates the number of people who

can be transformed and made good through can be transformed and made good through the power of virtuethe power of virtue

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Han Fei ZiHan Fei Zi

• Following or imitating the virtuous can also make Following or imitating the virtuous can also make things worse for some.things worse for some.– the virtuous person is not always a proper role the virtuous person is not always a proper role

model for the non-virtuous person.model for the non-virtuous person.• for someone who is defective or has lesser ability for someone who is defective or has lesser ability

to attempt what a person who is perfected or to attempt what a person who is perfected or who has much greater ability does. who has much greater ability does. 

– There have already been changes in the worldThere have already been changes in the world• What worked in the past will likely fail miserably What worked in the past will likely fail miserably

in the present, even if practiced by equally in the present, even if practiced by equally capable people capable people

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Han Fei ZiHan Fei Zi

• Possible Confucian Rebuttal: The advice to Possible Confucian Rebuttal: The advice to imitate the sages amounts to the idea that one imitate the sages amounts to the idea that one ought to ‘do what’ they did, but internally and ought to ‘do what’ they did, but internally and mentally, rather than externally and mentally, rather than externally and physically, or in other words, to think the same physically, or in other words, to think the same way they thought. hence one who is trying to way they thought. hence one who is trying to imitate the sages need not be committed to imitate the sages need not be committed to pursuing lines of action that ,either because of pursuing lines of action that ,either because of one’s own deficiencies or because of the one’s own deficiencies or because of the circumstances, tend toward disaster.circumstances, tend toward disaster.

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Han Fei ZiHan Fei Zi• This ‘Confucian’ Rebuttal creates problems, which brings This ‘Confucian’ Rebuttal creates problems, which brings

back to the 2 problems mentioned earlier.back to the 2 problems mentioned earlier.– If I am not as smart as a sage, then using the same If I am not as smart as a sage, then using the same

methods as a sage to decide what to do may simply be methods as a sage to decide what to do may simply be too hard for me to do without horrendous resultstoo hard for me to do without horrendous results

– or even if I am capable of applying the same or even if I am capable of applying the same deliberative methods correctly, under different deliberative methods correctly, under different circumstances those methods might be precisely the circumstances those methods might be precisely the wrong way to thinkwrong way to think

– Lastly, if they take the sages as a model for imitation Lastly, if they take the sages as a model for imitation only in the sense that they provide examples of right only in the sense that they provide examples of right judgment or good character, rather than specific guides judgment or good character, rather than specific guides for action and thought, then they undermine the for action and thought, then they undermine the distinctiveness of their own position distinctiveness of their own position

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Summary/ConclusionsSummary/Conclusions• Confucius was born in a time when conflict and war were everywhere, Confucius was born in a time when conflict and war were everywhere,

which brought about social and moral decay. He wanted order and which brought about social and moral decay. He wanted order and harmony, thus, Confucius thought of a way to restore this social and harmony, thus, Confucius thought of a way to restore this social and moral order, hence, the creation of his philosophy, Confucianism.moral order, hence, the creation of his philosophy, Confucianism.

• The ethical thought in Confucianism is inseparable from its virtuous The ethical thought in Confucianism is inseparable from its virtuous guidance and embracement of Virtue Ethics. guidance and embracement of Virtue Ethics.

• Politically speaking, it is fair to say that Confucians searched for Politically speaking, it is fair to say that Confucians searched for political order but its attainment should be through moral principles political order but its attainment should be through moral principles rather than hard power and force. rather than hard power and force.

• There are four major virtues of Confucianism, i.e. Ren, Li, Shu, Xiao There are four major virtues of Confucianism, i.e. Ren, Li, Shu, Xiao and they are all interconnected in forming a paradigm of social and and they are all interconnected in forming a paradigm of social and moral order found on daily lives. To lead a virtuous life, it is imperative moral order found on daily lives. To lead a virtuous life, it is imperative that one maintains familial relationship, because to Confucius broken that one maintains familial relationship, because to Confucius broken family relations will inevitably lead to corroding society. family relations will inevitably lead to corroding society.

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Summary/ConclusionsSummary/Conclusions• A junzi is an ideal man to lead society. He leads by his conduct and A junzi is an ideal man to lead society. He leads by his conduct and

character. Its opposite is the Xiaoren,who only acts for personal gainscharacter. Its opposite is the Xiaoren,who only acts for personal gains

• A good government is a humane government and the leader should A good government is a humane government and the leader should guide by moral example. Factors of a good government include guide by moral example. Factors of a good government include Confidence of people in ruler, sufficient food and army.Confidence of people in ruler, sufficient food and army.

• The idea of Confucius becomes salient to the realization of The idea of Confucius becomes salient to the realization of Enlightenment in general and French Revolution in particular to the Enlightenment in general and French Revolution in particular to the gradual establishment of Western Democracy. Furthermore, its gradual establishment of Western Democracy. Furthermore, its philosophical thinking is still prominent domestically and widely philosophical thinking is still prominent domestically and widely practiced throughout the contemporary Chinese society.practiced throughout the contemporary Chinese society.

• Confucianism faces many criticisms, which include: Confucianism Confucianism faces many criticisms, which include: Confucianism being too idealistic for practice and the fact that a imitating a virtuous being too idealistic for practice and the fact that a imitating a virtuous man might make things worse for some people (thus, making it man might make things worse for some people (thus, making it erroneous both in theory and practice). erroneous both in theory and practice).

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EndEndDavid Bryan Ong and Gibran DrajatDavid Bryan Ong and Gibran Drajat

Group 5Group 5