DOCSLIB.ORG

A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
A Confucian Defense of Shame: Morality, Self-Cultivation, and the Dangers of Shamelessness religions Article Article Article A ConfucianA Confucian Defense Defense of Shame: of Shame: Morality, Morality, Self-Cultivation, Self-Cultivation, A Confucian Defense of Shame: Morality, Self-Cultivation, and theand Dangers the Dangers of Shamelessness of Shamelessness and the Dangers of Shamelessness Mark BerksonMark Berkson Mark Berkson Department of Religion,Department Hamline of Religion, University, Hamline St. Paul, University, MN 55104, St. USA;Paul, [email protected] 55104, USA; [email protected] Department of Religion, Hamline University, St. Paul, MN 55104, USA; [email protected] Abstract: ManyAbstract: philosophers Many and philosophers scholars in and the scholars West have in the a negative West have view a negative of shame. view In muchof shame. In much of Abstract: Many philosophers and scholars in the West have a negative view of shame.of post-classical In much ofpost-classical Western ethical Western thought, ethical shame thought, is compared shame is negativelycompared negatively with guilt, with as shame guilt, isas shame is asso- post-classical Western ethical thought, shame is compared negatively with guilt, asassociated shame is asso- withciated the “outer”, with the how “outer”, one appears how one before appears others before (and othe thusrs is (and merely thus a is matter merely of a “face”), matter of “face”), and ciated with the “outer”, how one appears before others (and thus is merely a matterand of “face”), guilt is and associatedguilt is associated with the “inner”with the realm “inner” of therealm conscience of the conscience and soul. and Anthropologists soul. Anthropologists and and philoso- guilt is associated with the “inner” realm of the conscience and soul. Anthropologistsphilosophers and philoso- havephers used have this used framework this framework to distinguish to distinguish more morally more evolved morally Western evolved “guilt Western cultures” “guilt cultures” from phers have used this framework to distinguish more morally evolved Western “guiltfrom cultures” Asian from “shameAsian cultures”. “shame cultures”. Many psychologists Many psychologists also have also a ha negativeve a negative view ofview shame, of shame, seeing seeing it as dam- Asian “shame cultures”. Many psychologists also have a negative view of shame, seeingit as damaging it as dam-aging to the to self the and self “devastatingand “devastating in its in consequences”. its consequences”. In thisIn this paper, paper, I argue I argue that that the the understand- aging to the self and “devastating in its consequences”. In this paper, I argue that theunderstandings understand-ings of shame of shame found found in these in these philosophers philosophers and and psychologists psychologists are misguided,are misguided, and and that that their flaws ings of shame found in these philosophers and psychologists are misguided, and theirthat their flaws flaws cancan be revealedbe revealed by lookingby looking at the at the understanding understanding of shameof shame in thein the classical classical Confucian Confucian tradition. In can be revealed by looking at the understanding of shame in the classical Confuciantradition. tradition. In In responseresponse to to philosophers philosophers whowho seesee shameshame as a a “l “lesser”esser” moral moral emotion emotion than than guilt, guilt, Confucius (孔子 response to philosophers who see shame as a “lesser” moral emotion than guilt, ConfuciusConfucius ( 孔子Kongzi) Kongzi) and and Mencius Mencius ( 孟子 Mengzi) willwill articulatearticulate an an understanding understanding of of shame shame that that has a deeply Kongzi) and Mencius (孟子 Mengzi) will articulate an understanding of shame thathas has a deeply a deeply internalinternal dimension dimension and and is moreis more essential essential in thein the process process of moralof moral cultivation cultivation than than guilt. guilt. In response internal dimension and is more essential in the process of moral cultivation than guilt.In response In response to theto the psychologists psychologists who who warn warn about about the the harm harm of shame, of shame, the the Confucians Confucians will will help help us us distinguish to the psychologists who warn about the harm of shame, the Confucians will helpdistinguish us distinguish betweenbetween moral moral and and pathological pathological shame, shame, showing showing us why us why the latter the latter is harmful, is harmful, but the but the former is between moral and pathological shame, showing us why the latter is harmful, butformer the former is something issomething that no that moral no person moral canperson be without. can be Iwithout. will show I will that theshow Confucian that the perspectiveConfucian perspective on something that no moral person can be without. I will show that the Confucianon perspective shame and on guiltshame is profoundlyand guilt is relevantprofoundly to therele historicalvant to the moment historical we moment are living we in are (particularly living in (particularly the shame and guilt is profoundly relevant to the historical moment we are living in (particularlythe years of theyears Trump of the Administration), Trump Administration), and that the and Confucian that the Confucian view demonstrates view demonstrates that there that is there is some- something much worse, and far more devastating, than shame in its consequences—shamelessness. years of the Trump Administration), and that the Confucian view demonstrates that there is some-thing much worse, and far more devastating, than shame in its consequences—shamelessness. thing much worse, and far more devastating, than shame in its consequences—shamelessness. Citation: Berkson, Mark. 2021. A Keywords: shame;Keywords: guilt; Confucius; shame; guilt; Mencius; Confucius; character Mencius; ethics; character moral emotions; ethics; moral virtue emotions; theory virtue theory Confucian Defense of Shame: Keywords: shame; guilt; Confucius; Mencius; character ethics; moral emotions; virtue theory Morality, Self-Cultivation,Citation: and Berkson, the Mark. 2020. A Citation: Berkson, Mark. 2020. A Dangers of Shamelessness.ConfucianReligions Defense of Shame: Confucian Defense of Shame: 12: 32. https://doi.org/10.3390/Morality, Self-Cultivation,1. Introduction and the 1. Introduction Morality, Self-Cultivation, and the rel12010032 Dangers of Shamelessness. Religions 1. Introduction Harriet LernerHarriet of the Menninger Lerner of Clinicthe Menninger wrote, “Shame Clinic is wrote, the most “Shame debilitating is the most emotion, debilitating emo- Dangers of Shamelessness. Religions 11: x. https://doi.org/10.3390/xxxxx the most devastating in its consequences” (Lerner 2019). Sources ranging from academic 11: x. https://doi.org/10.3390/xxxxx Harriet Lerner of the Menninger Clinic wrote,Received: “Shame 12 December is 2020the most debilitating emo-tion, the most devastating in its consequences” (Lerner 2019). Sources ranging from aca- psychology journals to popular parenting websites warn about the dangers and harms tion, the most devastating in its consequences”Accepted: (Lerner 31 December 2019).Received: 2020Sources 12 December ranging 2020 from aca-demic psychology journals to popular parenting websites warn about the dangers and of shame. Parents are told that it is wrong to make their child feel shame, a view that Received: 12 December 2020 demic psychology journals to popular parentingPublished: websites 5 January Accepted:warn 2021 about 31 December the 2020dangers andharms of shame. Parents are told that it is wrong to make their child feel shame, a view is consistent with the emphasis on cultivating self-esteem in children. Harvard Medical Accepted: 31 December 2020 harms of shame. Parents are told that it is wrong to make Published:their child 5 January feel 2021shame, a viewthat is consistent with the emphasis on cultivating self-esteem in children. Harvard Med- Published: 5 January 2021 that is consistent with the emphasis on cultivatingPublisher’s self-esteem Note: MDPI in stays children. neu- HarvardSchool’s HealthMed-ical website School’s featured Health apiece website byDr. featured Claire McCarthy,a piece by whoDr. writesClaire thatMcCarthy, “shaming who writes that ical School’s Health website featured a piecetral by with Dr. regard Claire to jurisdictionalPublisher’s McCarthy, Note: clai- MDPIwhois stays awrites bad neu- idea” that“shaming (McCarthy is a2020 bad). idea” The (McCarthy belief that 2020). shame The is abelief destructive that shame emotion is a destructive goes emotion Publisher’s Note: MDPI stays neu- “shaming is a bad idea” (McCarthy 2020). Thems belief in published that maps shametral and with institutio- is regard a destructive to jurisdictionalbeyond emotion the contextgoes beyond of parenting the context and of children, parenting and and many children, psychologists and many see psychologists shame as see shame as tral with regard to jurisdictional goes beyond the context of parenting and children,nal affiliations. and manyclaims psychologists in published mapsuniquely see and shame insti- harmful. asuniquely The Menningerharmful. The Clinic’s Menning 2019er John Clinic’s M. Oldham2019 John National M. Oldham Mental National Health Mental Health claims in published maps and insti- uniquely harmful. The Menninger Clinic’s 2019 John M. Oldhamtutional affiliations.National MentalSymposium Health wasSymposium dedicated was entirely dedicated to “The entirely Problem to “The of Shame” Problem (Menninger of Shame” Clinic (Menninger 2019).
Load more

Recommended publications
  • Boundaries, Ethics and Self Care
    Boundaries, Ethics and Self Care David Convirs Elizabeth “Liz” Peoples Boundaries PROFESSIONAL AND PERSONAL Personal Boundaries • Guidelines, rules or limits • Created to identify what are reasonable, safe and permissible ways for other people to behave around the creator • How they will respond when someone steps outside those limits Professional Boundaries • Professional boundaries define effective and appropriate interaction between professionals and the public they serve • Boundaries exist to protect both the volunteer and the client • Do you know how to treat all staff members fairly without positive or negative feelings influencing your decisions Oregon’s Expectations (Mandatory) • Represent all aspects of professional capabilities and services honestly and accurately • Ensure that all actions with a client are based on understanding and implementing the core values of caring, respect, compassion, appropriate boundaries, and appropriate use of personal power • Develop alliances with the client, colleagues, other health care providers, and the community to provide care and services that are safe, effective, and appropriate to the client’s needs • Develop and incorporate respect for diverse client backgrounds including a client's clinical diagnosis, lifestyle, sexual orientation, race, gender, ethnicity, religion, age, and socioeconomic background when planning and providing services • Act as an advocate for client and client’s needs • Respect the client's right and responsibility for self-determination in making health care choices
    [Show full text]
  • The Concept of the Manifestation of God in Chinese Symbolism
    55 Resumé The Concept of L’approche herméneutique du présent ar- ticle intègre une interprétation transcul- the Manifestation turelle des symboles et des métaphores, of God in Chinese qui permet de faire une « fusion des horizons » entre les civilisations fondées Symbolism: An sur des patrimoines culturels différents. L’idée selon laquelle des symboles appar- Inter-civilizational emment incompatibles peuvent avoir une signification sous-jacente commune per- Hermeneutic Study met d’établir des liens entre des visions du monde et des perspectives générale- ment perçues comme incommensurables, AMROLLAH HEMMAT en l’occurrence entre le concept bahá’í de la Manifestation de Dieu et les concepts Abstract philosophiques et religieux chinois corre- spondants. L’auteur démontre que certains This article’s hermeneutic approach ac- éléments de la tradition chinoise trouvent commodates transcultural interpretation une résonnance profonde dans le concept of symbols and metaphors, providing for bahá’í de la Manifestation de Dieu. a “fusion of horizons” between civiliza- tions with different cultural heritage. The Resumen idea that seemingly incompatible symbols El enfoque hermenéutico de este artículo can be allusions to a common underly- acomoda la interpretación transcultural ing meaning makes it possible to develop de símbolos y metáforas, proveyendo una connections between worldviews and per- “fusión de horizontes” entre civilizaciones spectives commonly considered incom- con diferente patrimonio cultural. La idea mensurable, in our case between
    [Show full text]
  • Management Assistance Program
    Management Resources Management Assistance Program SETTING BOUNDARIES AT WORK: Helping others to understand your boundaries while respecting and protecting theirs GOALS: The goal of this module is to provide organizations, managers and employees with the tools necessary to set and abide by boundaries in the workplace to create a healthy and productive work environment. The specific goals are to help organizations, managers, and employees: • Understand the importance of boundary setting • Learn how to set and maintain boundaries OVERVIEW: According to educators at the University of California, San Francisco, “When we talk about needing space, setting limits, determining acceptable behavior, or creating a sense of autonomy, we are really talking about boundaries. It is a general misconception that having good boundaries will distance you from others. However, the truth is that when you know where you end and others begin, you can closely engage with others because you will not feel overwhelmed or unprotected.”1 Boundaries are important in the workplace because they define the limits and responsibilities of the people with whom you interact in the workplace. When workplace boundaries are clearly defined, the organization works more efficiently. Setting proper boundaries can result in a sense of accountability for all staff members. Job responsibilities can be more precisely assigned, and job performance can be more accurately measured. Boundaries are the invisible lines that are drawn to help define roles and interactions in relationships. When these lines are crossed, negative consequences may result. Having weak boundaries or no boundaries at all is as debilitating as violating boundaries. 1 “Setting Healthy Workplace Boundaries.” University of California, San Francisco.
    [Show full text]
  • Term Toxic Shame Being Mirrored by One
    Donald Bradshaw Nathanson Coined the The compass of term toxic shame. shame Four universal Mark Epstein, Pema Chodron, Being behaviors to Kevin Griffin Karen Horney mirrored defend against Abiding difficult emotions to observe and learn . Four major by one shame. The Idea of PRACTICE and Right View being wise idea that when aempts of Gershen Kaufman non- or attuned. Led to Present with Self and Present with avoiding shame Find the entrances to shaming the neuro2c Others and Wise-Self you are bigger individual to governing scenes. person than or less than Whenever we are makes all come to others. Says, to soluon able to observe upon the learn from our our experience, we difference shame and "Just immediately detach love yourself." from it. Brene Brown Silvan Thomas Tony Webb Empathy opposite of Scheff/Helen Tomkins Virginia Satir The social aspects of shame; judge in Lewis Block Emotions the compass of Four coping areas most Disrupts bond are shame -- aggression, vulnerable to shame; motivators. stances: depression, isolation, Humiliated Placating, judging numbs-easier Affect and addiction. fury. Blame, Being than loss/grief; pre- Acknowledge theory: Alienation and Super- aggression broader frontal cortex off in shame then Scripts are shame. connection to begun as Reasonable, social results from Perfectionism. others soon as we Being Irrelevant avoiding shame. 'Good' shame as restored. are born. humility. Show deference to others. What does acknowledged shame look like? What is attunement? Shame-anger spirals. Governing Scenes Gershen
    [Show full text]
  • Guilt, Shame, and Grief: an Empirical Study of Perinatal Bereavement
    Guilt, Shame, and Grief: An Empirical Study of Perinatal Bereavement by Peter Barr 'Death in the sickroom', Edvard Munch 1893 A thesis submitted in fulfilment of the requirements for the degree of Doctor of Philosophy Centre for Behavioural Sciences Faculty of Medicine University of Sydney November, 2003 Preface All of the work described in this thesis was carried out personally by the author under the auspices of the Centre for Behavioural Sciences, Department of Medicine, Faculty of Medicine, University of Sydney. None of the work has been submitted previously for the purpose of obtaining any other degree. Peter Barr OAM, MB BS, FRACP ii The investigator cannot truthfully maintain his relationship with reality—a relationship without which all his work becomes a well-regulated game—if he does not again and again, whenever it is necessary, gaze beyond the limits into a sphere which is not his sphere of work, yet which he must contemplate with all his power of research in order to do justice to his own task. Buber, M. (1957). Guilt and guilt feelings. Psychiatry, 20, p. 114. iii Acknowledgements I am thankful to the Department of Obstetrics and Department of Neonatology of the following hospitals for giving me permission to approach parents bereaved by stillbirth or neonatal death: Royal Prince Alfred Hospital, Royal Hospital for Women, Royal North Shore Hospital and Westmead Hospital. I am most grateful to Associate Professor Susan Hayes and Dr Douglas Farnill for their insightful supervision and unstinting encouragement and support. Dr Andrew Martin and Dr Julie Pallant gave me sensible statistical advice.
    [Show full text]
  • Consequentialism and Moral Responsibility
    Consequentialism and Moral Responsibility Draft of September 2015 Elinor Mason For Christian Seidel (ed.) Consequentialism: new directions, new problems? OUP, forthcoming. There are two different ways of thinking about the relationship between consequentialism and moral responsibility. First, we might think that consequentialism can give us an account of responsibility. I discuss this possibility briefly, and then set it aside. The other way of thinking about the relationship is the focus of this paper. The question that concerns me, is, to what extent is a normative theory, consequentialism in particular, constrained by requirements that stem from concerns about responsibility? 1. Consequentialist Accounts of Moral Responsibility J.J.C. Smart suggests that we can extend consequentialist reasoning about morality to reasoning about responsibility. One of the attractions of consequentialism is that it provides such a straightforward and attractive account of justification for our moral practices. Why do we pay our taxes, treat each other with respect, look after each other and so on? Because doing so has good consequences. However, this sort of justification, though very appealing when considering moral practice, becomes extremely counterintuitive in other sorts of case. For example, it seems obvious that justification for beliefs cannot be consequentialist. Beliefs must be justified in some way that relates to their truth, though of course there is disagreement about exactly what makes a belief justified. Similarly, so a familiar line of thought goes, whether or not someone is responsible for an act, or for anything else, cannot be determined by looking at the consequences of holding them responsible. The claim that 1 responsibility can be understood in a consequentialist way seems like a category mistake.1 Smart’s view might be correct that, insofar as praising and blaming are actions, consequentialists should take the value of the consequences of performing those acts as the relevant factor in deciding whether or not to perform them.
    [Show full text]
  • About Emotions There Are 8 Primary Emotions. You Are Born with These
    About Emotions There are 8 primary emotions. You are born with these emotions wired into your brain. That wiring causes your body to react in certain ways and for you to have certain urges when the emotion arises. Here is a list of primary emotions: Eight Primary Emotions Anger: fury, outrage, wrath, irritability, hostility, resentment and violence. Sadness: grief, sorrow, gloom, melancholy, despair, loneliness, and depression. Fear: anxiety, apprehension, nervousness, dread, fright, and panic. Joy: enjoyment, happiness, relief, bliss, delight, pride, thrill, and ecstasy. Interest: acceptance, friendliness, trust, kindness, affection, love, and devotion. Surprise: shock, astonishment, amazement, astound, and wonder. Disgust: contempt, disdain, scorn, aversion, distaste, and revulsion. Shame: guilt, embarrassment, chagrin, remorse, regret, and contrition. All other emotions are made up by combining these basic 8 emotions. Sometimes we have secondary emotions, an emotional reaction to an emotion. We learn these. Some examples of these are: o Feeling shame when you get angry. o Feeling angry when you have a shame response (e.g., hurt feelings). o Feeling fear when you get angry (maybe you’ve been punished for anger). There are many more. These are NOT wired into our bodies and brains, but are learned from our families, our culture, and others. When you have a secondary emotion, the key is to figure out what the primary emotion, the feeling at the root of your reaction is, so that you can take an action that is most helpful. .
    [Show full text]
  • The Educational Thought of Confucius
    Loyola University Chicago Loyola eCommons Dissertations Theses and Dissertations 1980 The Educational Thought of Confucius Helena Wan Loyola University Chicago Follow this and additional works at: https://ecommons.luc.edu/luc_diss Part of the Education Commons Recommended Citation Wan, Helena, "The Educational Thought of Confucius" (1980). Dissertations. 1875. https://ecommons.luc.edu/luc_diss/1875 This Dissertation is brought to you for free and open access by the Theses and Dissertations at Loyola eCommons. It has been accepted for inclusion in Dissertations by an authorized administrator of Loyola eCommons. For more information, please contact [email protected]. This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 3.0 License. Copyright © 1980 Helena Wan THE EDUCATIONAL THOUGHT OF CONFUCIUS by Helena Wan A Dissertation Submitted to the Faculty of the Graduate School of Loyola University of Chicago in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy May 1980 Helena Wan Loyola University of Chicago THE EDUCATIONAL THOUGHT OF CONFUCIUS The purpose of this study is to investigate the humanistic educational ideas of Confucius as they truly were, and to examine their role in the history of tradi- tional Chinese education. It is the contention of this study that the process of transformation from idea into practice has led to mutilation, adaptation or deliberate reinterpretation of the original set of ideas. The ex­ ample of the evolution of the humanistic educational ideas of Confucius into a system of education seems to support this contention. It is hoped that this study will help separate that which is genuinely Confucius' from that which tradition has attributed to him; and to understand how this has happened and what consequences have resulted.
    [Show full text]
  • China's Place in Philology: an Attempt to Show That the Languages of Europe and Asia Have a Common Origin
    CHARLES WILLIAM WASON COLLECTION CHINA AND THE CHINESE THE GIFT Of CHARLES WILLIAM WASON CLASS OF IB76 1918 Cornell University Library P 201.E23 China's place in phiiologyian attempt toI iPii 3 1924 023 345 758 CHmi'S PLACE m PHILOLOGY. Cornell University Library The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924023345758 PLACE IN PHILOLOGY; AN ATTEMPT' TO SHOW THAT THE LANGUAGES OP EUROPE AND ASIA HAVE A COMMON OKIGIIS". BY JOSEPH EDKINS, B.A., of the London Missionary Society, Peking; Honorary Member of the Asiatic Societies of London and Shanghai, and of the Ethnological Society of France, LONDON: TRtJBNEE & CO., 8 aito 60, PATEENOSTER ROV. 1871. All rights reserved. ft WftSffVv PlOl "aitd the whole eaeth was op one langtta&e, and of ONE SPEECH."—Genesis xi. 1. "god hath made of one blood axl nations of men foe to dwell on all the face of the eaeth, and hath detee- MINED the ITMTIS BEFOEE APPOINTED, AND THE BOUNDS OP THEIS HABITATION." ^Acts Xvil. 26. *AW* & ju€V AiQionas fiereKlaOe tij\(J6* i6j/ras, AiOioiras, rol Si^^a SeSafarat effxarot av8p&Vf Ol fiiv ivffofievov Tireplovos, oi S' avdv-rof. Horn. Od. A. 22. TO THE DIRECTORS OF THE LONDON MISSIONAEY SOCIETY, IN EECOGNITION OP THE AID THEY HAVE RENDERED TO EELIGION AND USEFUL LEAENINO, BY THE RESEARCHES OP THEIR MISSIONARIES INTO THE LANGUAOES, PHILOSOPHY, CUSTOMS, AND RELIGIOUS BELIEFS, OP VARIOUS HEATHEN NATIONS, ESPECIALLY IN AFRICA, POLYNESIA, INDIA, AND CHINA, t THIS WORK IS RESPECTFULLY DEDICATED.
    [Show full text]
  • On Hegel's Conception of Modern Philosophy
    PROBLEMI INTERNATIONAL,The ATEIZEMTime vol. 4,of 2020; Philosophy PROBLEMI, vol. 58, no. 11-12, 2020 © Society for Theoretical Psychoanalysis The Time of Philosophy: On Hegel’s Conception of Modern Philosophy Zdravko Kobe In the Preface to the Elements of the Philosophy of Right, Hegel included a couple of iconic formulations, which have agitated his readers ever since. As regards the relationship between phi- losophy and its time, he famously referred to the now proverbial figure of Minerva’s owl: When philosophy paints its grey in grey, a shape of life has grown old, and it cannot be rejuvenated, but only recognized, by the grey in grey; the owl of Minerva begins its flight only with the onset of dusk. (GW 14, p. 16; EPR, p. 23)1 But nothing compares to the notorious Doppelsatz: What is rational is actual; and what is actual is rational. (GW 14, p. 14; EPR, p. 20) The two quotations are often read as Hegel’s vindication of philosophical quietism and conformism. Since every philosophy is “its time comprehended in thought,” and since it appears “only 1 In general, Hegel’s works are cited here according to the reference editions Gesammelte Werke (Hegel 1968f.) and Vorlesungen (Hegel 1983f.), whereas the letters are cited according to the Hoffmeister edition (Hegel 1952f.). The available English translations are used and cited after the semicolon. 73 Zdravko Kobe at a time when actuality has […] attained its completed state,” philosophy simply cannot turn its gaze to the future, let alone assume any significant role in transforming the world. Quite the contrary, by comprehending what is, philosophy is bound to ac- knowledge the rationality of the actual, to bring about reconcili- ation with it, and as such, to conform to the existing order.
    [Show full text]
  • In Defense of the Development of Augustine's Doctrine of Grace By
    In Defense of the Development of Augustine’s Doctrine of Grace by Laban Omondi Agisa Submitted to the faculty of the School of Theology of the University of the South in Partial fulfillment of the requirements for the degree of Master of Sacred Theology January 2020 Sewanee, Tennessee Approved ____________________________ _______________ Adviser Date ____________________________ _______________ Second Adviser Date 2 DECLARATION I declare that this is my original work and has not been presented in any other institution for consideration of any certification. This work has been complemented by sources duly acknowledged and cited using Chicago Manual Style. Signature Date 3 ACKNOWLEDGEMENT My study of theology was initiated in 2009 by the then Provost of St. Stephens Cathedral, Nairobi, the late Ven. Canon John Ndung’u who was a great encouragement to me. This was further made possible through my bishop the Rt. Rev. Joel Waweru and the Rev. Geoffrey Okapisi who were sources of inspiration. My studies at Carlile College (Church Army Africa) and St. Paul’s University laid a strong theological foundation and I appreciate among others the influence of the Rev. Dr. John Kiboi who introduced me to Philosophy, Systematic Theology, Ethics, and African Christian Theology that eventually became the foundation for my studies at the University of the South. I also appreciate the encouragement of my lecturers Mrs. Tabitha Waweru and Dr. Scholarstica Githinji during my Study of Education at Kenya Technical Trainers College and at Daystar University respectively. My interest in this topic came as a result of many sittings with two professors at the University of the South, Dr.
    [Show full text]
  • The Analects of Confucius
    The analecTs of confucius An Online Teaching Translation 2015 (Version 2.21) R. Eno © 2003, 2012, 2015 Robert Eno This online translation is made freely available for use in not for profit educational settings and for personal use. For other purposes, apart from fair use, copyright is not waived. Open access to this translation is provided, without charge, at http://hdl.handle.net/2022/23420 Also available as open access translations of the Four Books Mencius: An Online Teaching Translation http://hdl.handle.net/2022/23421 Mencius: Translation, Notes, and Commentary http://hdl.handle.net/2022/23423 The Great Learning and The Doctrine of the Mean: An Online Teaching Translation http://hdl.handle.net/2022/23422 The Great Learning and The Doctrine of the Mean: Translation, Notes, and Commentary http://hdl.handle.net/2022/23424 CONTENTS INTRODUCTION i MAPS x BOOK I 1 BOOK II 5 BOOK III 9 BOOK IV 14 BOOK V 18 BOOK VI 24 BOOK VII 30 BOOK VIII 36 BOOK IX 40 BOOK X 46 BOOK XI 52 BOOK XII 59 BOOK XIII 66 BOOK XIV 73 BOOK XV 82 BOOK XVI 89 BOOK XVII 94 BOOK XVIII 100 BOOK XIX 104 BOOK XX 109 Appendix 1: Major Disciples 112 Appendix 2: Glossary 116 Appendix 3: Analysis of Book VIII 122 Appendix 4: Manuscript Evidence 131 About the title page The title page illustration reproduces a leaf from a medieval hand copy of the Analects, dated 890 CE, recovered from an archaeological dig at Dunhuang, in the Western desert regions of China. The manuscript has been determined to be a school boy’s hand copy, complete with errors, and it reproduces not only the text (which appears in large characters), but also an early commentary (small, double-column characters).
    [Show full text]