PHIL 2010 Week 8-9

Page 1: Introduction to Confucius

  • Humanist Ethics in Ancient Chinese Philosophy

    • Overview of Confucius' contributions to humanist ethics.

Page 2: Attendance Information

  • Attendance Passwords for Week 1

    • Monday: Kong Qiu

    • Wednesday: Analects

    • Friday: Junzi

Page 3: Attendance Week 2

  • Attendance Passwords for Week 2

    • Monday: Ren

    • Wednesday: Xiao

Page 4: Course Schedule

  • Confucius Course Schedule

    • Week 1

      • Monday 2/24: Introduction to Confucius (No Reading!)

      • Wednesday 2/26: Read Analects Book I

      • Friday 2/28: Read Analects Book II, Quiz #6 opens

    • Week 2

      • Monday 3/3: Read Analects Book IV, Quiz #6 closes at 11:59 PM

      • Wednesday 3/5: Review Aristotle and Confucius

      • Friday 3/7: Short Written Exam #2

      • Coming Soon: Spring Break! No Class 3/10-3/14

      • Followed by: Descartes, German angst, French ennui

Page 5: Daily Agenda

  • Discussion Points Include:

    • Who was Confucius?

    • Why study the Analects?

    • Overview of three specified chapters.

    • Translation notes and key concepts addressed.

Page 6: Who Was Confucius?

  • Basic Profile

    • Latinized name: Kong Qiu

    • Lived from approximately 551 to 479 BCE

    • Origin: State of Lu (modern Shandong)

    • Context: Spring and Autumn Period of the Eastern Zhou Dynasty

    • Role: Represents a transition from oral to literary tradition in Chinese philosophy.

    • Not the sole philosopher; contemporaneous schools include Taoism and Legalism.

    • Period known as the era of “One Hundred Schools of Thought.”

Page 7: What Are the Analects?

  • Authorship and Nature

    • The Analects are attributed but not authored directly by Confucius; believed written by later disciples.

    • Compilation of Confucius' sayings, significant for introducing Confucian doctrine.

    • Similar structure to Platonic dialogues, aimed at transcribing teachings, also reminiscent of Aristotle's works.

Page 8: Overview of Selected Chapters

  • Chapters Analyzed

    • Reading only three of twenty chapters (books) of the Analects

      • Chapter 1: Fundamental educational/ethical principles

      • Chapter 2: Application of ethical principles to political philosophy

      • Chapter 4: Explores Ren (benevolence), a crucial Confucian virtue.

    • Structure: Verses numbered (i.e., 1.12), commentary provided for context.

Page 9: Note on Translation

  • Translation Quality

    • Modern scholarly translation by Annping Chin, Yale Professor.

    • Provides greater accessibility and clarity than previous translations.

    • Entire text provided; focus on assigned chapters (Books 1, 2, and 4).

    • Introduction contains important historical context, glossary, and term explanations.

Page 10: Key Concepts (Pre-Confucian and Confucian)

  • Definitions

    • Tian: Heaven, celestial cosmos

    • Tianming: The Mandate of Heaven

    • Tianxia: “All under Heaven,” the geopolitical world

    • Dao: Way/moral path

    • De: Moral character or virtue

    • Jing: Respect or reverence

    • Junzi: Gentleman/virtuous person

    • Li: Rites/rituals/propriety

    • Ren: Humane/humaneness/benevolence

    • Ru: Sage/scholar (Ruism)

    • Xi: Practice

    • Xiao: Filial piety

Page 11: Analects Excerpts 1.1

  • 1.1: "The Master said, 'Is it not a pleasure to learn [xue] and practice when timely?'"

    • Two ideas: pleasure in learning, detachment from validation.

    • Emphasizes continuous practice of learned knowledge.

Page 12: Analects 1.2

  • 1.2: Master You states, "A filial person rarely transgresses; roots lead to humanity [ren]."

    • Obedience to parents connects to obedience to societal leaders.

    • Analogy to a tree's root system supporting its growth.

Page 13: Analects 1.3 - 1.5

  • 1.3: "Clever words often lack humanity."

  • 1.4: Master Zeng reflects on self-examination of actions and honesty.

  • 1.5: Guidance on moral governance valuing trust and care for citizens.

Page 14: Analects 1.6

  • 1.6: Importance of filial piety at home and ethical behavior abroad.

    • Ethical conduct learned at home shapes societal behavior.

Page 15: Analects 1.7-1.8

  • 1.7: Moral worth vs. physical beauty; character reflects deeper wisdom.

  • 1.8: Integrity is crucial for inspiring respect and genuine learning.

Page 16: Analects 1.9 - 1.10

  • 1.9: Filial piety extends beyond death; care for the deceased is essential.

  • 1.10: Approach to acquiring knowledge should prioritize positive relationships.

Page 17: Analects 1.11 - 1.12

  • 1.11: Honoring parents in life and reflection after death signifies filial respect.

  • 1.12: Emphasizes the importance of harmony bounded by ritual guidance.

Page 18: Analects 1.13

  • 1.13: Trustworthiness tied to societal respect; clear connections to familial integrity.

Page 19: Analects 1.14

  • 1.14: A gentleman prioritizes meaningful endeavors over indulgence; compares with philosophies of Plato and Aristotle.

Page 20: Analects 1.15

  • 1.15: Highlights deeper insights in discussions on virtue and conduct.

Page 21: Analects 1.16

  • 1.16: Value understanding over seeking fame; compares to a philosophical prayer.

Page 22: Analects 2.1-2.2

  • 2.1: Rulership by virtue likened to the North Star's steadiness.

  • 2.2: Alluding to poetry’s alignment with moral path; balance in leadership.

Page 23: Analects 2.3

  • 2.3: Coercion weakens societal virtue; exemplifying virtue leads to self-regulation.

Page 24: Analects 2.4-2.5

  • 2.4: Confucius' life stages reflect personal development through rituals.

  • 2.5: Filial piety connected to maintaining traditions and respect for rites.

Page 25: Analects 2.6-2.8

  • 2.6: Health concern is the only acceptable worry for parents.

  • 2.7: True respect for parents transcends basic provision; deeper emotional connection required.

  • 2.8: Etiquette and demeanor are crucial components of filial piety.

Page 26: Analects 2.9-2.11

  • 2.9: Observing actions reveals true understanding; value of internal contemplation.

  • 2.10: Character understood through careful observation of actions.

  • 2.11: Effective teaching involves continual self-reflection and insight development.

Page 27: Analects 2.12-2.14

  • 2.12: A gentleman is more than a tool; emphasizes moral independence.

  • 2.13: Integrity mandates alignment of words with actions.

  • 2.14: Junzi versus Xiaoren contrast reveals qualities of fairness and integrity.

Page 28: Analects 2.15-2.17

  • 2.15: Learning without thought leads to confusion; analysis must yield understanding.

  • 2.16: Focus on fundamentals is critical to avoid distractions in studies.

  • 2.17: True knowing requires acknowledgment of knowledge limits, akin to Socratic wisdom.

Page 29: Analects 2.18-2.19

  • 2.18: Career guidance includes caution, humility, and integrity in actions and speech.

  • 2.19: Leadership built on integrity garners respect; proper conduct in governance emphasized.

Page 30: Analects 2.20-2.21

  • 2.20: Respectful governance encourages upright conduct from the populace.

  • 2.21: Civic virtue takes precedence over official position; ethical living is political engagement.

Page 31: Analects 2.22-2.24

  • 2.22: Trust is essential for effective collaboration in society.

  • 2.23: Generational insights lead to understanding of cultural progression; tradition evolves.

  • 2.24: Ethical consistency critical; superficial gestures misalign with true virtue.

Page 32: Analects 4.1-4.3

  • 4.1: A humane environment is essential for wisdom; conscious choices crucial.

  • 4.2: Humane character thrives regardless of circumstances, valuing humanity.

  • 4.3: A truly humane person can make fair judgments.

Page 33: Analects 4.4-4.5

  • 4.4: Intentions matter in morality; genuine benevolence judged favorably.

  • 4.5: Integrity that's consistent through changing circumstances is non-negotiable.

Page 34: Analects 4.6

  • 4.6: True humaneness is rare; everyone has capability yet chooses differently.

Page 35: Analects 4.7-4.9

  • 4.7: Mistakes reflect character; examine failures to understand people better.

  • 4.8: Life's value linked to moral clarity; integrity matters more than length of life.

  • 4.9: True aspirations should be devoid of materialism for genuine social pursuit.

Page 36: Analects 4.10-4.11

  • 4.10: Letting go of biases fosters objective interaction; integrity is key.

  • 4.11: Moral focus of a gentleman leads to a different societal nature than self-interested behavior.

Page 37: Analects 4.12-4.14

  • 4.12: Prioritizing profit leads to personal and collective unhappiness.

  • 4.13: Genuine communal practice fosters cohesion and self-respect.

  • 4.14: Focus on self-improvement over public recognition is encouraged.

Page 38: Analects 4.15-4.17

  • 4.15: Describes the thread of individual humane action guiding one's principles.

  • 4.16: Morality versus material gain; junzi understands deeper values.

  • 4.17: Learning from others gives insight; self-lettering guides against negative influences.

Page 39: Analects 4.18-4.20

  • 4.18: Suggests respectful approach when guiding parents or correcting their missteps.

  • 4.19: Maintaining communication with parents is paramount; encouragement for closeness.

  • 4.20: Reflection on parents' legacy spans beyond physical presence.

Page 40: Analects 4.21-4.24

  • 4.21: Respect for aging highlights complexity of familial relationships.

  • 4.22: Horrifying dishonesty in words equates to personal failure in values.

  • 4.23: Restraint preserves dignity and fosters a gentle approach to life.

Page 41: Analects 4.25-4.26

  • 4.25: Virtue attracts virtue; mutual support critical for living ethically.

  • 4.26: Criticism must be delivered judiciously to maintain relationships and avoid isolation.

Page 42: Next Week Schedule

  • Spring Break: No Class 3/10-3/14

  • Followed by studies of Descartes, German angst, and French ennui.