08. Mencius.Pdf
Total Page:16
File Type:pdf, Size:1020Kb

Load more
Recommended publications
-
Kung Tzu Confucius 500 BC the DOCTRINE of the MEAN The
Kung tzu Confucius 500 BC THE DOCTRINE OF THE MEAN The Doctrine of the the Mean [Zhong Yong Chung Yung], attrib. to Confucius, trans. In Wing-Tsit Chan, A Sourcebook in Chinese Philosophy, (Princeton NJ: Princeton University Press, 1963), 95-115 this version available on the Internet via World Wide Web at gopher://gopher.vt.edu:10010/11/66/3 What Heaven has conferred is called The Nature; an accordance with this nature is called The Path of duty; the regulation of this path is called Instruction. The path may not be left for an instant. If it could be left, it would not be the path. On this account, the superior man does not wait till he sees things, to be cautious, nor till he hears things, to be apprehensive. There is nothing more visible than what is secret, and nothing more manifest than what is minute. Therefore the superior man is watchful over himself, when he is alone. While there are no stirrings of pleasure, anger, sorrow, or joy, the mind may be said to be in the state of Equilibrium. When those feelings have been stirred, and they act in their due degree, there ensues what may be called the state of Harmony. This Equilibrium is the great root from which grow all the human actings in the world, and this Harmony is the universal path which they all should pursue. Let the states of equilibrium and harmony exist in perfection, and a happy order will prevail throughout heaven and earth, and all things will be nourished and flourish. -
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. -
Basic Ethical Terms of Confucianism
ROCZNIKI TEOLOGICZNE Volume LXIV, issue 3 – 2017 English version DOI: http://dx.doi.org/10.18290/rt.2017.64.3–4en ∗ REV. SŁAWOMIR NOWOSAD BASIC ETHICAL TERMS OF CONFUCIANISM Abstract. Confucianism has been a leading Chinese philosophical and ethical tradition for a long time. Not just Confucius himself but also Mencius and Xunzi contributed to its de- velopment over the centuries. In this paper the principal ethical notions of Confucianism–junzi , dao , ren and li – are characterized in their rich essence and unique context. Though ostensibly having much in common, those concepts can be paralleled to the Western ones only with difficulty and to a limited extent. Key words: Confucianism; Confucian ethics; junzi ; dao ; ren ; li . Among the philosophical systems of Chinese antiquity, Confucianism ap- pears to be the most common one, permanently shaping mentality and cus- toms of many societies.1 Despite many years of efforts to introduce atheism to Chinese society in the 20 th century and despite attempts to eradicate Con- fucian values and norms of life, Confucian system has, to some extent, re- mained present as a philosophy of thinking and ethics of acting. Confucius (551–479 BC), who gave name and started this system, lived in the final stage of the restless Spring and Autumn period (8 th—5th century BC), during the reign of the Zhou dynasty.2 He was a teacher and educator, a philosopher and publisher. He was also engaged in politics, performing the function of the Minister of Crime. He was familiar with music and poetry. Confucius ∗ Rev. Dr hab. SŁAWOMIR NOWOSAD , prof. -
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. -
Early Confucian Concept of Yi
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Institutional Knowledge at Singapore Management University Singapore Management University Institutional Knowledge at Singapore Management University Research Collection School of Social Sciences School of Social Sciences 2-2014 Early Confucian concept of Yi (议) and deliberative democracy Sor-hoon TAN Singapore Management University, [email protected] DOI: https://doi.org/10.1177/0090591713515682 Follow this and additional works at: https://ink.library.smu.edu.sg/soss_research Part of the Arts and Humanities Commons Citation TAN, Sor-hoon.(2014). Early Confucian concept of Yi (议) and deliberative democracy. Political Theory, 42(1), 82-105. Available at: https://ink.library.smu.edu.sg/soss_research/2548 This Journal Article is brought to you for free and open access by the School of Social Sciences at Institutional Knowledge at Singapore Management University. It has been accepted for inclusion in Research Collection School of Social Sciences by an authorized administrator of Institutional Knowledge at Singapore Management University. For more information, please email [email protected]. PTX42110.1177/0090591713515682TanPolitical Theory 515682research-article2013 Ta n Published in Political Theory, Vol. Article42, Issue 1, February 2014, page 82-105 Political Theory 2014, Vol. 42(1) 82 –105 Early Confucian Concept © 2013 SAGE Publications Reprints and permissions: of Yi (议)and Deliberative sagepub.com/journalsPermissions.nav DOI: 10.1177/0090591713515682 Democracy ptx.sagepub.com Sor-hoon Tan1 Abstract Contributors to the debates about the compatibility of Confucianism and democracy and its implications for China’s democratization often adopt definitions of democracy that theories of deliberative democracy are critical of. -
Yin-Yang, the Five Phases (Wu-Xing), and the Yijing 陰陽 / 五行 / 易經
Yin-yang, the Five Phases (wu-xing), and the Yijing 陰陽 / 五行 / 易經 In the Yijing, yang is represented by a solid line ( ) and yin by a broken line ( ); these are called the "Two Modes" (liang yi 兩義). The figure above depicts the yin-yang cycle mapped as a day. This can be divided into four stages, each corresponding to one of the "Four Images" (si xiang 四象) of the Yijing: 1. young yang (in this case midnight to 6 a.m.): unchanging yang 2. mature yang (6 a.m. to noon): changing yang 3. young yin (noon to 6 p.m.): unchanging yin 4. mature yin (6 p.m. to midnight): changing yin These four stages of changes in turn correspond to four of the Five Phases (wu xing), with the fifth one (earth) corresponding to the perfect balance of yin and yang: | yang | yin | | fire | water | Mature| |earth | | | wood | metal | Young | | | Combining the above two patterns yields the "generating cycle" (below left) of the Five Phases: Combining yin and yang in three-line diagrams yields the "Eight Trigrams" (ba gua 八卦) of the Yijing: Qian Dui Li Zhen Sun Kan Gen Kun (Heaven) (Lake) (Fire) (Thunder) (Wind) (Water) (Mountain) (Earth) 0 1 2 3 4 5 6 7 The Eight Trigrams can also be mapped against the yin-yang cycle, represented below as the famous Taiji (Supreme Polarity) Diagram (taijitu 太極圖): This also reflects a binary numbering system. If the solid (yang) line is assigned the value of 0 and the broken (yin) line is 1, the Eight Trigram can be arranged to represent the numbers 0 through 7. -
The Status of Cosmic Principle (Li) in Neo-Confucian Metaphysics
jeeloo liu THE STATUS OF COSMIC PRINCIPLE (LI) IN NEO-CONFUCIAN METAPHYSICS Introduction In this article, I attempt to make use of Western metaphysical notions to explicate the cosmological variances in Chinese philosophical thinking, with specific reference to the debates among the Neo- Confucian thinkers. While I do not presume and argue that Chinese philosophers dealt with the same Western issues, I do believe that a comparative study of this nature can point to a new direction of think- ing concerning metaphysical pondering in Neo-Confucianism. This article is divided into three parts. In Part I, I employ Robert Nozick’s notion of natural cosmic state to analyze the fundamental difference between the Confucian and Daoist cosmologies. Even though this notion of natural cosmic state has no comparable match in Chinese philosophy, it may serve as an analytic and explanatory device for our comparative study of Chinese cosmology. In Part II, I employ Nicholas Rescher’s distinction between “laws of nature” and “laws for nature” to analyze the debate on the status of cosmic prin- ciple (li)a between Zhou Dunyib and Zhu Xic on the one hand, and Zhang Zaid and Wang Fuzhie on the other.1 In Part III, I employ the notion of supervenience,as defined by Jaegwon Kim,to argue that in the debate on the status of cosmic principle, it is Zhang Zai and Wang Fuzhi’s view that better preserves the causal relevance of cosmic principle in a physicalistic universe.2 In light of the three notions borrowed from contemporary Western metaphysics, I hope to offer an analytic reconstruction of the age-old debate on the status of cosmic principle (li). -
Chinese Philosophy
CHINESE PHILOSOPHY Vatican Relations: Problems of Conflicting Authority, 1976–1986 EARLY HISTORY (Cambridge 1992). J. LEUNG, Wenhua Jidutu: Xianxiang yu lunz- heng (Cultural Christian: Phenomenon and Argument) (Hong Shang Dynasty (c.1600–c.1045 B.C.). Chinese Kong 1997). K. C. LIU, ed. American Missionaries in China: Papers philosophical thought took definite shape during the reign from Harvard Seminars (Cambridge 1966). Lutheran World Feder- of the Shang dynasty in Bronze Age China. During this ation/Pro Mundi Vita. Christianity and the New China (South Pasa- period, the primeval forms of ancestor veneration in Neo- dena 1976). L. T. LYALL, New Spring in China? (London 1979). J. G. LUTZ, ed. Christian Missions in China: Evangelist of What? lithic Chinese cultures had evolved to relatively sophisti- (Boston 1965). D. E. MACINNIS, Religion in China Today: Policy cated rituals that the Shang ruling house offered to their and Practice (Maryknoll, NY 1989). D. MACINNIS and X. A. ZHENG, ancestors and to Shangdi, the supreme deity who was a Religion under Socialism in China (Armonk, NY 1991). R. MAD- deified ancestor and progenitor of the Shang ruling fami- SEN, China Catholics: Tragedy and Hope in an Emerging Civil So- ciety (Berkeley 1998). R. MALEK and M. PLATE Chinas Katholiken ly. A class of shamans emerged, tasked with divination suchen neue (Freiburg 1987). Missiones Catholicae cura S. Con- and astrology using oracle bones for the benefit of the rul- gregationis de Propaganda Fide descriptae statistica (Rome 1901, ing class. Archaeological excavations have uncovered 1907, 1922, 1927). J. METZLER, ed. Sacrae Congregationis de Pro- elaborate bronze sacrificial vessels and other parapherna- paganda Fide Memoria Rerum, 1622–1972 (Rome 1976). -
Inscriptional Records of the Western Zhou
INSCRIPTIONAL RECORDS OF THE WESTERN ZHOU Robert Eno Fall 2012 Note to Readers The translations in these pages cannot be considered scholarly. They were originally prepared in early 1988, under stringent time pressures, specifically for teaching use that term. Although I modified them sporadically between that time and 2012, my final year of teaching, their purpose as course materials, used in a week-long classroom exercise for undergraduate students in an early China history survey, did not warrant the type of robust academic apparatus that a scholarly edition would have required. Since no broad anthology of translations of bronze inscriptions was generally available, I have, since the late 1990s, made updated versions of this resource available online for use by teachers and students generally. As freely available materials, they may still be of use. However, as specialists have been aware all along, there are many imperfections in these translations, and I want to make sure that readers are aware that there is now a scholarly alternative, published last month: A Source Book of Ancient Chinese Bronze Inscriptions, edited by Constance Cook and Paul Goldin (Berkeley: Society for the Study of Early China, 2016). The “Source Book” includes translations of over one hundred inscriptions, prepared by ten contributors. I have chosen not to revise the materials here in light of this new resource, even in the case of a few items in the “Source Book” that were contributed by me, because a piecemeal revision seemed unhelpful, and I am now too distant from research on Western Zhou bronzes to undertake a more extensive one. -
The Old Master
INTRODUCTION Four main characteristics distinguish this book from other translations of Laozi. First, the base of my translation is the oldest existing edition of Laozi. It was excavated in 1973 from a tomb located in Mawangdui, the city of Changsha, Hunan Province of China, and is usually referred to as Text A of the Mawangdui Laozi because it is the older of the two texts of Laozi unearthed from it.1 Two facts prove that the text was written before 202 bce, when the first emperor of the Han dynasty began to rule over the entire China: it does not follow the naming taboo of the Han dynasty;2 its handwriting style is close to the seal script that was prevalent in the Qin dynasty (221–206 bce). Second, I have incorporated the recent archaeological discovery of Laozi-related documents, disentombed in 1993 in Jishan District’s tomb complex in the village of Guodian, near the city of Jingmen, Hubei Province of China. These documents include three bundles of bamboo slips written in the Chu script and contain passages related to the extant Laozi.3 Third, I have made extensive use of old commentaries on Laozi to provide the most comprehensive interpretations possible of each passage. Finally, I have examined myriad Chinese classic texts that are closely associated with the formation of Laozi, such as Zhuangzi, Lüshi Chunqiu (Spring and Autumn Annals of Mr. Lü), Han Feizi, and Huainanzi, to understand the intellectual and historical context of Laozi’s ideas. In addition to these characteristics, this book introduces several new interpretations of Laozi. -
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). -
A Study of Ch' Eng
C143 ) A Study of Ch' eng -The Cosmo-ethical Principle in the Confucian Metaphysics of Morality- by Shim, Jae-Ryong* I. Introduction The efforts of some of the modern Confucian scholars seem to turn toward re-establishingConfucian order ~nd harmony with creative en thusiasm. They declare that the contribution of Confucianism to the eternal hope of mankind toward realizing the true sense of culture and peace is not to be simply discarded, because the true spirit of Confucianism is nothing but a craving for order and harmony. \\That, then, is the motive to achieye the ideal of Confucianists In their craving for harmony? The answer given from the time of its initiator Confucius himself down to the present is invariably one: ch' eng' (sincerity, truth, or absolute reality). The other key-concepts like hsing b (nature), jen C (humanity or benevolence), li d (principle or rationality) and ch'j e (principle of dynamic creativity or material force), etc. have been cast to incessant trnasformation and faced ups and downs according to the time and situations. The intricate relations and proper places of those key-concepts will be examined later on within the general framework of the Neo-Confucian metaphysics of morality centering around the concept of ch' eng. The purpose of this paper is, first, to trace the ongm and develop- * Assisstant Professor, Department of Philosophy; Seoul National University. mentof the concept ch' eng in the history of Chinese philosophy, and, second, to reconstruct the genuine philosophy of commitment in com pliance with the true spirit of Confucianism which is now .