Zhou Dynasty (1122-221 BCE)
The “six arts”: charioteering and archery, history and numbers, music and rituals.
li : code of ritual and etiquette; governed the moral social, and religious activities of the aristocratic world.
chün-tzu = “lord’s son” --> “perfect gentleman”
hsiao-jen = common man
collapse of li (chün-tzu)
political power:
family/religious ? mitilary
“Warring States Period” (403-221)
The tribulus grows on the wall,
Upon the stain.
The things done in that inner room
Men cannot name.
The tribulus grows on the wall;
The stain is old.
The evil of that inner room
May not be told
Legendary Period ( ? 2205)
Shang Dynasty (1766 – 1040)
Chou Dynasty (1122 – 221)
Confucius (551 – 479)
Warring States Period (403 – 221)
Ch’In (Qin) Dynasty (221 – 206)
Han Dynasty (202 BCE – 220 AD)
Power struggles between states:
Rulers looked for help in governing
Independent intellectual class (shih)
Golden Age of Chinese Philosophy
“Hundred Schools of Thought”
Confucius among first great figure of this class
From Lu provence (strong Zhou influence)
Born into literate aristocracy, but poor
name K’ung Fu-tzu = Master K’ung
known for self-cultivation (li), passionate service to public
good
Replace spiritualism of Shang-Ti with Humanism:
based on empirical observation
looks to past for wisdom
human society as a web of relationships
each occupies a place in that structure
parent/child; ruler/subject; friend/friend
healthy community depends on human caring
nurture first, teach second, govern last
JEN
Constructed from ‘people’ + ‘2’ ? “Two peopleness”
humanity; humane; benevolence;
human-heartedness
= all-embracing principle of virtue for all persons
Every human possess jen
a principle of “inwardness”
What makes us essentially human
Describes highest human achievement
Embodied to different degrees by different people.
It is a process of becoming, and perfection is never reached.
Not simply functional (means-ends).
Itself an end:
“It’s like building a mountain: even if I don’t stop until I’m only short one last basket of dirt – still, I’ve stopped. It’s like levelling ground: even if I’m just starting out with the first basketful – still, I’m forging ahead.”
A humanistic theory. (like Aristotle)
The process of becoming, of self-cultivation is grounded in the “moral mind” or the mind of jen.
Intrinsic to every human.
Comes from within (not from a divine “calling” or “act of grace”)
Universal Love
Mencius:
If a person fails to understand the importance of roots he definitely
cannot be aware of the branches; how can a person who does not even love
his parents and wife talk about loving his neighbors?
Confucius:
Jen is universalistic (universal love), but the process through which
jen is actualized is essentially particular.
Against Vengence:
The Master said: “I’ve never seen a person who really loves Humanity and despises Inhumanity. Those who love Humanity know of nothing more essential. And those who despise Inhumanity act with such Humanity that Inhumanity never touches them.” (IV. 34)
“So Kung went in to see the Master and asked: “Who were Po Yi and Shu
Ch’I?”
“Wise men of ancient times,” replied Confucius.
“Did they harbor any resentments?”
“They devoted themselves to Humanity, and so became Humane. How
could they harbor any resentments?” (VII.15)
The Master said: “Those who aspire to Humanity – they despise no one.”
Jen points to something greater than the individual.
?Don’t become preoccupied with “the real world.”
The Master said: “Aspiring to the Way, but ashamed of bad clothes and bad food: such a person knows nothing worth discussing.”
The Master said: “Don’t’ worry if you have no position: worry about making yourself worthy of one. Don’t’ worry if you aren’t known and admired: devote yourself to a life that deserves admiration.”
[Small men think of money. Wise men think of Humanity]
Mencius (Book 1, Part I, verse 7):
I have not heard of one who bent himself, and at the same time made
others straight;-- how much less could one disgrace himself, and thereby
rectify the whole kingdom? The actions of the sages have been different.
Some have kept remote from court, and some have drawn near to it; some
have left their offices, and some have not done so:-- that to which those
different courses all agree is simply the keeping of their persons pure.
The graph of li symbolizes a sacrificial act.
The earliest dictionary definition is “treading” or “following”
For Confucius it has more to do with propriety or politeness
In all cases, it implies the existence of “others.”
One cannot dwell in li and be isolated
Replace spiritualism of Shang-Ti with Humanism:
human society as a web of relationships
each occupies a place in that structure
parent/child; ruler/subject; friend/friend
healthy community depends on human caring
nurture first, teach second, govern last
Everyday acts share in the sacred
(The Secular Sacred)
Li includes rules for day to day living:
During purification for the sacrifice, he changed what he ate and where
he sat. Polished rice was fine, and minced meat. He didn’t
eat sour rice or rancid fish or spoiled meat. He didn’t eat anything
that looked or smelled bad. He didn’t eat food that wasn’t well-cooked
and in season, or food that wasn’t properly sliced and served with the
proper sauce. Even when there was plenty of meat, he only ate enough
to balance the ch’i of rice. Only in wine did he set no limits, but
he never drank himself into confusion. He wouldn’t drink wine from
a wineshop or eat meat forma market. And though he didn’t refuse
ginger, he ate it only sparingly.
After the state sacrifice, he never kept the meat overnight.
And he never kept meat more than three days after the family sacrifice.
After three days, he wouldn’t eat it.
He didn’t speak at meals, and he didn’t talk in bed.
He made an offering of even the simplest rice and vegetable,
both and melon – and he did so with the greatest solemnity. (X.6)
Li is an externalization of jen in a concrete social situation
The particular manifestation of li depends on:
The concrete particulars of the situation
The relationship between those involved.
Contextual; allows for change:
The Master said: “Ritual calls for caps of linen, but now everyone uses
black silk. It’s more frugal, so I follow the common practice.
“Ritual calls for bowing before ascending
the stairs, but now everyone bows only at the top of stairs. That’s
too presumptuous, so even though it violates the common practice, I bow
before ascending.” (IX.3)
Li is a process of self-transformation, and self-discipline.
It is not simply sublimation of instinct or desire;
Nor it is uncritical obedience to social customs.
“The Master had freed himself of four things: idle speculation, dogmatism, obstinacy, and conceit” (IX.4)
Li points to a concrete way in which humans are to interact with each other.
Society is not something external, but is an extended self.
You cannot separate Li from Jen.
Without Jen, Li is meaningless;
Without Li, Jen cannot be mastered.
The Master said: “Governing without generosity, Ritual without reverence, mourning without grief – how could I bear to see such things?”
Consider Familial Honour:
When Lord Meng Yi asked about honouring parents, the Master said: “Never
disobey.”
Later, when Fan Chi’ih was driving his carriage, the Master said: “Meng
asked me about honouring parents, and I said Never disobey.”
“What did you mean by that?” asked Fan Ch’ih.
“In life, serve them according to Ritual,” replied the Master. “In
death, bury them according to Ritual. And then, make offerings to
them according to Ritual.”
Master Yu said: “It’s honouring parents and elders that makes people human. Then they rarely turn against authority. And if people don’t’ turn against authority, they never rise up and pitch the country into chaos. “The noble-minded cultivate roots. When roots are secure, the Way is born. To honour parents and elders – isn’t that the root of Humanity?”
Allows for criticism:
The Master said: “In serving your mother and father, admonish them gently.
If they understand, and yet choose not to follow your advice, deepen your
reverence without losing faith. And however exhausting this may be,
avoid resentment.”