Confucianism

Briefing Document: Confucianism

I. Overview

These lectures trace the development of Confucianism from its roots in early Chinese religious practices and the Five Classics, through the teachings of Confucius himself, the debates among his followers (Mencius and Xunzi), and its later adaptations as a state ideology and in the form of Neo-Confucianism (Zhu Xi and Wang Yangming). The lectures also highlight criticisms of Confucianism by other schools of thought, such as Mohism and Legalism.

II. Early Foundations: Religious Aspects and the Five Classics

  • Early Religious Practices: Early Chinese civilization relied on divination practices using oracle bones. Kings would solicit advice from ancestors and deities, recording inquiries and possible outcomes. The concept of the "Mandate of Heaven" emerged, legitimizing rulers as "Sons of Heaven" who could connect to supernatural powers. This mandate could be lost if the King became illegitimate, leading to the overthrow of the dynasty. "If the King becomes illegitimate to rule, the Heaven will turn to other people as the candidate so the current dynasty will be overthrown. Heaven has personalities!"

  • The Five Classics: These texts, dating back to the Zhou dynasty, formed the "backbone of such a writing tradition" and the foundation of Confucian thought. They include:

  • Classic of Documents: Historical records and speeches emphasizing the "Mandate of Heaven."

  • Spring and Autumn Annals: Chronological record of historical events.

  • Book of Rites: Guidelines for rituals, ceremonies, and proper conduct, dictating appropriate behavior for different social classes.

  • Classic of Poetry (Book of Songs): A collection of songs divided into "Airs of the States," "Odes," and "Hymns". Excerpt: "August was King Wen… Great, indeed, was the Mandate of Heaven. There were Shang’s grandsons and sons… But the High God gave his Mandate, and they bowed down to Zhou."

  • Classic of Changes (Book of Changes): Used for divination, employing Yin and Yang lines that require interpretation.

  • Canonization: The lecture notes emphasize that the Classics were considered "canon" because they were deemed legitimate and "correct."

  • Confucius' Role: Confucius edited and canonized the Five Classics, solidifying their importance. He said "“The three hundred poems in the Book of Odes (Classic of Poetry) may be summed up in one phrase: Think nothing base (思無邪).” –Analects 2:2"

III. Confucius: Core Teachings

  • Context: Confucius lived during the chaotic Eastern Zhou period (Spring and Autumn and Warring States eras), a time of feudal fragmentation and conflict.

  • Core Values: Confucius advocated a return to order through:

  • Ritual and Propriety (Li 禮): Emphasizing the importance of ritual to create order. As the lectures note, "The most important factor to deal with chaos and create order in our society." Confucius criticized those who violated ritual norms, stating of the Ji family, "“They have eight rows of dancers in their courtyard. If this can be excused, what cannot be excused?” –Analects 3:1"

  • Benevolence/Co-humanity (Ren 仁): This goes beyond simple kindness and compassion and involves a deep sense of empathy and social responsibility.

  • Learning from the Past: Studying history and the Five Classics to understand proper conduct and governance. Confucius stated "“Warm up the past to know the present.” –Analects 2:11" and "“I am a transmitter and not a creator.” –Analects 7:1"

  • The Junzi (Gentleman/Noble Person): The goal of self-cultivation was to become a junzi, someone morally and intellectually superior who could bring stability to society. The lectures note that the junzi is cultivated "through the ancient classics of history, poetry, music and ritual with benevolence/co-humanity."

IV. Debates After Confucius: Mencius and Xunzi

  • Key Question: These thinkers grappled with questions left unanswered by Confucius, most notably the nature of humanity and the role of Heaven.

  • Mencius: Believed human nature is inherently good, possessing a "commiserating mind" that leads to ethical behavior. He argued that even a bystander would be upset to see an infant fall into a well out of inherent compassion, not for personal gain or fear of criticism. Mencius emphasized humaneness and rightness over profit.

  • Xunzi: Argued that human nature is inherently bad, and goodness is only achieved through conscious effort, cultivation, and social order. He believed that Heaven creates circumstances, but humans determine their own fortunes. He argued that society needs a hierarchical order, with goodness only coming from cultivation: "Man's nature is evil; goodness is the result of conscious activity."

  • Common Ground: Despite their differing views on human nature, both Mencius and Xunzi emphasized the importance of self-cultivation through ritual. "That’s why even though their ideas differ, they still belong to the Confucian tradition"

V. Criticisms of Confucianism

  • Mohism (Mozi): Advocated "universal love" (jian ai) and mutual benefit, criticizing Confucianism's emphasis on ritual and partiality towards family. Mohists favored utility, technical expertise, and rational interest. Mozi stated, "“Universal love and mutual benefit are both profitable and easy beyond all measure.”" Mohists also challenged the Confucian belief in fate. "The Confucians believe firmly in the existence of fate…. If the various officials believe such ideas, then they will be lax in their duties; and if the common people believe in them, they will neglect their tasks.”"

  • Legalism (Han Feizi): Emphasized rational interest, reward, and punishment as the means of controlling people. Legalists criticized reliance on past traditions, comparing it to "watching the stump and waiting for rabbits," believing that future situations are not guaranteed to follow past models. "Those who think they can take the ways of the ancient kings and use them to govern the people today all belong in the category of stump-watchers!”

VI. Confucianism as State Ideology and Neo-Confucianism

  • Han Dynasty: Emperor Wu of Han made Confucianism the state ideology, using it to legitimize his rule and establish a core curriculum for bureaucrats through the Imperial Academy.

  • Neo-Confucianism: Emerged during the Song dynasty as a response to the popularity of Buddhism and Daoism.

  • Zhu Xi (Song Dynasty): Reorganized Confucianism, emphasizing "Li" (理), or "principle," and the "investigation of things" as a means of self-cultivation. He added the "Four Books" to the Confucian canon, including the Analects, Mencius, the Doctrine of the Mean, and the Great Learning. His commentaries on these texts became the basis for the Civil Service Exam.

  • Wang Yangming (Ming Dynasty): Emphasized "innate knowing" and "searching within your own mind," rather than outward investigation. He stressed the "unity of thought and action," arguing that true knowledge requires action.

VII. Great Learning

  • Illustrious Virtue: What the Great Learning teaches is to illustrate illustrious virtue, to renovate the people; and to rest in the highest excellence

  • The Order of Cultivation: It moves from self to the state. The ancients who wished to illustrate illustrious virtue throughout the kingdom first ordered well their own states. Wishing to order well their states, they first regulated their families. Wishing to regulate their families, they first cultivated their persons. Wishing to cultivate their persons, they first rectified their hearts.

  • The Chain of Learning: The order of learning is as follows, Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.

VIII. Neo-Confucianism and Women:

  • The Four Virtues (四德):Chastity 德 (physical chastity + fidelity to one man + containment inside the women’s quarters)

  • Speech 言 (minimal, respectful, contained within the women’s quarters)

  • Countenance 容 (regulated, contained within the women’s quarters)

  • Labor 功 (cloth production, needlework, and managing the household)

  • The Three Followings (三從):As daughter, submit to will of father

  • As wife, submit to will of parents-in-law and husband.

  • As widowed mother, submit to will of son or patriline

IX. Key Takeaways

  • Confucianism underwent significant changes throughout Chinese history.

  • It evolved from ancient religious practices and the Five Classics to the ethical and political philosophy of Confucius.

  • The debates among Confucius's followers shaped its development.

  • It became a state ideology and was further transformed by Neo-Confucian thinkers like Zhu Xi and Wang Yangming.

RELI 1330 Asian Religions Midterm Study Guide. Do not only provide facts. Provide facts as context but mainly Identify the importance of each term in the context of the main concepts of this class, as seen in lecture and readings. Study tips: try connecting the terms with one another

Confucianism:

Mandate of Heaven The Five Classics (Their functions only)

Ritual (li)

Benevolence (ren, Co-humanity)

Confucius

The Analects

Human nature debate

Mencius

Xunzi (Hsun Tzu)

Institutionalization of Confucianism during the Han dynasty

Neo-Confucianism

Zhu Xi (Chu Hsi)

Investigation of things/ Extending to all things in the objective world the correct conceptual grid

Wang Yangming