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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). -
Study and Uses of the I Ching in Tokugawa Japan
Study Ching Tokugawa Uses of and I Japan the in Wai-ming Ng University Singapore National of • Ching $A (Book Changes) The of 1 particular significance has been book of a history. interest and in Asian East Divination philosophy basis its and derived from it on integral of Being civilization. Chinese within parts orbit the Chinese of the cultural were sphere, Japan traditional Ching development indebted for the the 1 of of its to aspects was culture. Japan The arrived in later sixth than the and little studied text in century no was (539-1186). Japan ancient readership expanded major It literate such Zen to groups as high-ranking monks, Buddhist courtiers, and period warriors medieval in the (1186- 1603). Ching scholarship 1 during reached Tokugawa its period the (1603-1868) apex Ching when the became 1 popular of the influential and Chinese This 2 most texts. one preliminary is provide work aims which brief Ching of overview 1 to essay a a scholarship highlighting Tokugawa Japan, in popularity themes: several of the the text, major writings, schools, the scholars, of/Ching and characteristics the and scholarship. 3 Popularity Ching The of the I popularity Ching Tokugawa of the The Japan in acknowledged I has been by a t• •" :i• •b Miyazaki Japanese number scholars. of Michio Tokugawa scholar of a thought, has remarked: "There by [Tokugawa] reached Confucians consensus was a pre-Tokugawa historical of the For overview Wai-ming in Japan, Ng, Ching "The 1 in text a see Japan," Quarterly Ancient (Summer Culture 1996), 26.2 Wai-ming 73-76; Asian and Ng pp. -
Food Ethics in Ancient China: a Confucian Perspective
27 Food Ethics in Ancient China: A Confucian Perspective Chun-chieh HUANG* 1. Introduction Food ethics in ancient China was a complex of ideas that emerged from the Chinese view of life and attitude toward the elderly. They can be seen as the manifestation of the Confucian political ideal of the “kingly way,” and in particular, the related idea of “humane governance.” Food ethics in ancient China was also linked to the everyday practice of eating, especially in the context of rural life. In this paper, I will attempt to parse this thesis, focusing on Mencius’ saying that “those who are seventy can eat meat.” In his conversation with King Hui of Liang (梁惠王, r.319‒301 BCE), Mencius (孟子, 372‒289 BCE) expounded his ideal of the “kingly way” of governance. He stated:1 If the mulberry is planted in every homestead of fi ve mu of land, then those who are fi fty can wear silk; if chickens, pigs and dogs do not miss their breeding season, then those who are seventy can eat meat; if each lot of a hundred mu is not deprived of labour during the busy seasons, then families with several mouths to feed will not go hungry. Exercise due care over the education provided by the village schools, and disci- pline the people by teaching them the duties proper to sons and younger brothers, and those whose heads have turned hoary will not be carrying loads on the roads. When those who are seventy wear silk and eat meat and the masses are neither cold nor hungry, it is impossible for their prince not to be a true King. -
Confucius Tradition in the Mencius NECCT 3 (2014)
A Taeko Brooks Confucius Tradition in the Mencius NECCT 3 (2014) Introduction Doubts have sometimes been raised as to whether the Lu!nYw" and the Mencius are Warring States texts or Ha#n compilations. In this paper, I will examine this question by considering Confucius sayings which are quoted or evoked as authorities in the Mencius. I distinguish the received tradition, in which the Lu!nYw" is treated by the Mencians as a source of Confucius sayings, and the free tradition, where the Mencius, like the Dzwo" Jwa#n, invented Confucius sayings to give authority for situations not envisioned in the Lu!nYw". In this paper, I use an updated version of the Mencius theory published in our 1999 study Nature and Historical Context of the Mencius. We still see the Lu!nYw" and the Mencius as accretional texts, and see the posthumous Mencians as dividing into Northern and Southern schools. Among the changes are (1) the reclassification of MC 1B16 as a disciple addition, (2) a closer dating of all the Mencius passages, and (3) the recognition that, besides the use of the Lu!nYw" by the Mencius, the Lu!nYw" included in its own later chapters some sayings of Confucius originating in the Mencius school. The history of the Mencian movement is before you in the handout. First there was Mencius, whose interviews with rulers (plus a private conversation in 2A2a) were the official record of the school. At his death in 0303, his disciples did two things. First, they added 1B16 as an epitaph, saying that Mencius’s failure to attract a ruler was not his fault, but lay with Heaven. -
Mencius on Becoming Human a Dissertation Submitted To
UNIVERSITY OF HAWNI LIBRARY MENCIUS ON BECOMING HUMAN A DISSERTATION SUBMITTED TO THE GRADUATE DIVISION OF THE UNIVERSITY OF HAWAI'I IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF DOCTOR OF PHILOSOPHY IN PHILOSOPHY DECEMBER 2002 By James P. Behuniak Dissertation Committee: Roger Ames, Chairperson Eliot Deutsch James Tiles Edward Davis Steve Odin Joseph Grange 11 ©2002 by James Behuniak, Jr. iii For my Family. IV ACKNOWLEDGEMENTS With support from the Center for Chinese Studies at the University of Hawai'i, the Harvard-Yenching Institute at Harvard University, and the Office of International Relations at Peking University, much of this work was completed as a Visiting Research Scholar at Peking Univeristy over the academic year 2001-2002. Peking University was an ideal place to work and I am very grateful for the support of these institutions. I thank Roger Ames for several years of instruction, encouragement, generosity, and friendship, as well as for many hours of conversation. I also thank the Ames family, Roger, Bonney, and Austin, for their hospitality in Beijing. I thank Geir Sigurdsson for being the best friend that a dissertation writer could ever hope for. Geir was also in Beijing and read and commented on the manuscript. I thank my committee members for comments and recommendations submitted over the course of this work. lowe a lot to Jim Tiles for prompting me to think through the subtler components of my argument. I take full responsibility for any remaining weaknesses that carry over into this draft. I thank my additional member, Joseph Grange, who has been a mentor and friend for many years. -
From the Book of Mencius
From The Book of Mencius [Translation in William Theodore de Bary, Wing-tsit Chan and Burton Watson, eds., Sources of Chinese Tradition (1960)] [on human nature] Mencius said ”When left to follow its natural feelings human nature will do good. That is why I say it is good. If it becomes evil, that is not the fault of man’s original capability. The sense of mercy is found in all men; the sense of shame is found in all men; the sense of respect is found in all men; sense of right and wrong is found in all men. The sense of mercy constitutes humanity; the sense of shame constitutes righteousness; the sense of respect constitutes decorum; the sense of right and wrong constitutes wisdom. Humanity, righteousness, decorum, and wisdom are not something instilled into us from without; they are inherent in our nature. Only when we give them no thought. Therefore it is said: ‘seek and you will find them, neglect and you will lose them.’ Some have these virtues to a much greater degree than others -- twice, five times, and incalculably more -- and that is because those others have not developed to the fullest extent their original capability. It is said in the Book of Odes : Heaven so produced the teeming multitudes that for everything there is its principle. The people will keep to the constant principles, and all will love a beautiful character. Confucius said, regarding this poem: ‘the writer of this poem understands indeed the nature of the Way! For whereever there are things and affairs there must be their principles. -
Each One Gives Law to His Children and to His Wives. the San Tzu Ching Կ
Each one gives law to his children and to his wives. 1 ARISTOTLE INTRODUCTION ᆖ, the “Three-Character Classic”orڗThe San tzu ching Կ “Trimetrical Classic” (GILES, p. III) was for countless generations of East Asian schoolboys the authoritative introduction to literate culture. In Manchuria, Mongolia, Japan, Korea, Annam as well as in China proper it informed the education ideally, the education of a future mandarin wherever the administration acted according to the standards of Confucianism, as long as the kanjis2 were written with the brush. The San tzu ching had in East Asia the same function as for us, in the West, the “DONAT” (of Aelius Donatus, a grammarian of the fourth century A.D.). Till roughly 1900, as long as western boys were taught Latin effectively, they were taught the DONAT; and in the East, as long as the boys were to learn literary Chinese properly, they received their first initiation from the San tzu ching ... or from one of its precursors. Its characteristic teaching method is certainly much older than the San tzu ching as we have it today, and which is of Manchu doing. 1) Politics, I, 1252b 20; quoted according to Plato, Laws, III, 680 B; who in turn quotes loosely from Homer, Odyssey, IX, 114; cf. also Nicomachean Ethics, X, 1180a 28. 2) Since anyway it is unlikely that a student will pronounce the ”tzu4 correctly, and since the English words “letter ڗ Chinese word or “character” are inadequate, I adopted the Japanese designation Chinese graphic sign”: a word which is easy to“ ڗkanji ዧ articulate and perfectly unambiguous. -
HÀNWÉN and TAIWANESE SUBJECTIVITIES: a GENEALOGY of LANGUAGE POLICIES in TAIWAN, 1895-1945 by Hsuan-Yi Huang a DISSERTATION S
HÀNWÉN AND TAIWANESE SUBJECTIVITIES: A GENEALOGY OF LANGUAGE POLICIES IN TAIWAN, 1895-1945 By Hsuan-Yi Huang A DISSERTATION Submitted to Michigan State University in partial fulfillment of the requirements for the degree of Curriculum, Teaching, and Educational Policy—Doctor of Philosophy 2013 ABSTRACT HÀNWÉN AND TAIWANESE SUBJECTIVITIES: A GENEALOGY OF LANGUAGE POLICIES IN TAIWAN, 1895-1945 By Hsuan-Yi Huang This historical dissertation is a pedagogical project. In a critical and genealogical approach, inspired by Foucault’s genealogy and effective history and the new culture history of Sol Cohen and Hayden White, I hope pedagogically to raise awareness of the effect of history on shaping who we are and how we think about our self. I conceptualize such an historical approach as effective history as pedagogy, in which the purpose of history is to critically generate the pedagogical effects of history. This dissertation is a genealogical analysis of Taiwanese subjectivities under Japanese rule. Foucault’s theory of subjectivity, constituted by the four parts, substance of subjectivity, mode of subjectification, regimen of subjective practice, and telos of subjectification, served as a conceptual basis for my analysis of Taiwanese practices of the self-formation of a subject. Focusing on language policies in three historical events: the New Culture Movement in the 1920s, the Taiwanese Xiāngtǔ Literature Movement in the early 1930s, and the Japanization Movement during Wartime in 1937-1945, I analyzed discourses circulating within each event, particularly the possibilities/impossibilities created and shaped by discourses for Taiwanese subjectification practices. I illustrate discursive and subjectification practices that further shaped particular Taiwanese subjectivities in a particular event. -
The Book of Rites
Advances in Social Science, Education and Humanities Research, volume 238 8th International Conference on Social Science and Education Research (SSER 2018) The Aesthetic Education Thoughts of " The book of Rites" on Contemporary University Education Zhejia Tang College of Humanities and Social Sciences, China Jiliang University, Hangzhou 310000,China [email protected] Keywords: Aesthetic thoughts; Education; "The Book of Rites"; JunZi; LiYue Abstract. "The Book of Rites" contains abundant aesthetic thoughts, the development of ancient literati thought in the long history of our country, and the profound influence on Chinese national culture and spirit. Aesthetic education is a education which can purify the emotion and spirit of people, so that people's spirit can be sublimated and promoted. College students' aesthetic education is a very important part of education. It is of great significance to explore the aesthetic education of "the Book of Rites", discard the dross, extract its essence, and take a critical reference. It is of great significance to apply the aesthetic education of "the Book of Rites" to the aesthetic education of college students. This article based on the relevant theories and practical methods, the writer studies the topic by means of the combining perspectives of literature and studying pedagogy. Through the Aesthetic personality, the principle of aesthetic education, the ways of aesthetic education, this paper aims at trying to learn from "the Book of Rites" Education Thoughts refining its contemporary value. The Beauty of Faithful "JunZi" Personality The aesthetic cultural patterns of different ethnic groups are always determined by the life styles of different ethnic groups and reflect the style of life of their own. -
Confucian Classical Studies
Handbook of Reference Works in Traditional Chinese Studies (R. Eno, 2011) CONFUCIAN CLASSICAL STUDIES The most dramatic turning point in traditional Chinese history was probably the reunification of the empire by the Ch’in state in 221 BCE, after over half a millennium of political fragmentation. During the era of disunity, the disorderly diversity of society had contributed to a view of certain texts as anchors of value: guideposts from a unified past that could serve the uncertain present to find its way back to stability. In pre-Ch’in historical texts and the texts of the early philosophical masters (referred to as chu-tzu 諸子) we see two such texts repeatedly cited as authoritative: the Shih ching 詩經 (Book of poetry) and Shang shu 尚書 (Documents). Many variant citations tell us that the specific contents of these two texts were not yet fully fixed, but it is clear that they enjoyed the type of authoritative status we call “canonical.” By the end of the “Classical” pre-Ch’in era, some works, particularly those associated with the rising movement of Confucianism (such as the Hsun Tzu 荀子), sometimes refer to (but not specifically cite) other texts in similar ways, for example, the Chou yi 周易 (Chou book of changes), and the Chun-ch’iu 春秋 (Spring and Autumn annals). The policy of the Ch’in towards intellectual texts seems to have had two somewhat contradictory elements. On one hand, the government appointed “erudites” (po-shih博士) of many intellectual persuasions, including Confucians, to be stewards of all knowledge on behalf of the court. -
NCTA Lesson Plan
NCTA Lesson Plan Name: Stephanie Hagan, Noe Middle School, NCTA 2020 (Columbus, OH). Title: How did Confucianism establish order for Chinese society? Theme/Topic: China/Confucianism Introduction (2-3 sentence summary of lesson): This lesson will look at the influence of Confucianism on Chinese society. Students will analyze primary and secondary sources to answer the supporting question. Subject(s)/Grade level(s): Social Studies/ 6th grade Duration of lesson: One class period _____________________________________________________________________________________ Connection to standards/common core (2-3 standards): Question 6.I.Q.2 Generate supporting questions related to the development of civilizations between 3500 Standard BCE-600 CE. Civics 6.C.CP.2 Explain connections between government and religion in River Valley Civilizations and Standard Classical Empires between 3500 BCE-600 CE. History 6.H.CH.2 Compare the origins and development of early world religions from River Valley Standard Civilizations to Classical Empires 3500 BCE-600 CE. Using Evidence 6.I.UE.1 Develop claims, citing relevant evidence, in response to compelling and supporting Standard questions. Communicating 6.I.CC.1 Construct explanations, using reasoning, correct sequence, examples and details with Conclusions relevant information and data, while acknowledging the strengths and weaknesses of the Standard explanations concerning the development of civilizations. Essential Questions (2-3 questions): Compelling Question: How can ideas influence a civilization’s society? 600 BCE-600 CE Supporting Question 4: How did Confucianism establish order for Chinese society? Learning Objectives (2-3 objectives): In Kentucky our learning objectives are the compelling and supporting questions. The Compelling question is the whole unit question and each unit contains 10 supporting questions which help to NCTA Lesson Plan answer the compelling question. -
Chinese Political Thought Fall, 2007
Political Science 15541 Chinese Political Thought Fall, 2007 Instructor: Peter Moody, 534 Flanner; MWF 9:00-10:00, TTh 2:00-3:00, and by appointment. REQUIREMENTS: 1. Attendance, completed readings, and participation in class discussion. 2. A set of writing assignments, brief essays on topics within the following categories: A “philological” analysis: By library research, find out and discuss the way in which any particular Chinese classic text of your choice came into being: when was it written? How much of it can be attributed to its supposed author? So forth. A comparative analysis of the ideas of one thinker (or set of thinkers) we study in class, putting the ideas into more general philosophical or political context. A close analysis of the ideas of one of the thinkers included in Chan's book, but not explicitly discussed in class, putting those ideas into the general context of the school of which they are a part and of Chinese thought generally. One analytic review of a book (a secondary work) on Chinese philosophy, thought, religion, or culture. There are some suggestions at the relevant dates below. One final writing assignment, requiring some outside research, in which the ideas of one of the thinkers or approaches we have discussed will be applied to a contemporary political, cultural, or moral issue of your choice. The required readings are found in a course packet, a general reader, A Source Book in Chinese Philosophy, by Wing-tsit Chan, and a traditional Chinese novel, Monkey. The books should be available in the bookstore, the course packet at LaFortune.