Goldin, Prefinal.Indd
primacy of the situation paul r. goldin The Theme of the Primacy of the Situation in Classical Chinese Philosophy and Rhetoric here is a widespread misconception about the Confucian virtue T called shu ஏ, “reciprocity.” Conventionally, shu is explained as a variant of the Golden Rule (“Do unto others as you would have others do unto you”),1 an interpretation for which there seems to be very good textual warrant, inasmuch as Confucius himself is quoted in Analects xv/24 as saying that shu means “What you yourself do not desire, do not do unto others” աࢬլ, ֎ਜ࣍Գ.2 But the problem with letting Confucius’s own words speak for themselves is that for twenty-first- century readers this maxim leaves out an important qualification. In the context of early China, shu means doing unto others as you would have others do unto you, if you were in the same social situation as they.3 Otherwise, shu would require fathers to treat their sons in the same manner that their sons treat them — a practice that no Confucian has ever considered appropriate. Precisely this misunderstanding has 1 See, e.g., Herbert Fingarette, “Following the ‘One Thread’ of the Analects,” in Henry Rose- mont, Jr., and Benjamin I. Schwartz, eds., Studies in Classical Chinese Thought, Journal of the American Academy of Religion 47.3, Thematic Issue S (1979), pp. 373–405; H. G. Creel, “Dis- cussion of Professor Fingarette on Confucius,” in ibid., pp. 407–15; David S. Nivison, The Ways of Confucianism: Investigations in Chinese Philosophy, ed. Bryan W.
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