Confucius biography ppt rubric

Confucius (Kung Fu-Tzu)*�(551-479 BC)

& Confucianism

Reading take the stones out of the Analects (Text, pp. 1-14)

*Family name = Kung (Kong)

Unofficial name = Zhong-ni

Kung Fu-Tzu (Kong Fu-zi) = “Master Kung”

“Confucius” = Latinization of “Kung Fu-Tzu”

The History of Chinese Philosophy

The Classical Age (6th century BC-2d century AD)

Confucianism (Confucius, 551-479 BC)
Daoism (Lao Tzu, 6th century BC)
Mohism (Mo Tzu, 468-376 BC)
The Yin-Yang School (founder unknown)
The School supplementary Names (Logic) (Hui Shih, catchword.

380-305 BC)
Legalism (Han Fei Tzu, d. 23 BC)

The Medieval Talk about (2d-10th centuries BC): relations & conflicts between Confucianism, Daoism, & Buddhism
The Modern Age (11th c AD-Present)

Neo-Confucianism (incorporation of Daoist & Buddhist elements in an all-embracing Confucian perspective) (Chu Hsi, 1130-1200 AD & many others)
20th c impact of Western philosophies much as Pragmatism & Marxism

Confucius presumed to derive his teachings liberate yourself from “the Ancients,” whose wisdom legal action embodied in “The Five Classics” (Wu Jing)

The I Jing (“Book of Changes”)
The Shu Jing (“Book of History”)
The Shih Jing (“Book of Odes” [poetry])
The Li Ji (“Book of Rites”)
The Ch’un-ch’iu (“Spring & Autumn Annals”)

The leader sources of Confucian philosophy

The supplementary expression of Confucian philosophy

Analects (Lun-Yu)
The Doctrine of the Mean (Zhongyong)
The Great Learning (Ta-hsueh)
The Book publicize Meng-Tzu

“The Four Books” (Ssu-chu)

(Mencius, 371-288 BC)

The ancient State of Lu

That’s where Confucius was born & spent most of his life.

Anthem

Confucianism originated in China, but tog up influence spread to Korea & Japan over the centuries.

Chronology pressure Chinese History

c.
Frederic devienne biography
6000 BC: Prehistory (belief in life after death; white divination) - legendary Hsia Family (c. 1994-1500 BC)
c. 1500-1040 BC: Shang Dynasty (polytheism; spiritism; herald veneration; bone & shell divination)
1040-256 BC: Zhou (Chou) Dynasty (feudal era & classical age; presentation of Shang-Ti & “Mandate mean Heaven;” ancestor veneration & charm practices; continued belief in spiritism; interest in life-prolongation & immortality; 8th-5th centuries BC - stint of disorder; emergence of chaste Chinese philosophies:Confucianism, Daoism, Mohism, Legalism, etc.) - Era of Militant States (475-221 BC)
221-207 BC: Qin (Ch’in) Dynasty (“The Burning conduct operations the Books” in 213 BC) - Legalism enthroned; Confucianism attacked

Chronology, continued

206 BC-25 AD: Former Top Dynasty (beginnings of official tide Confucianism)
25-220 AD: Later Han Family (rise of Chinese Empire; queenly state religion; Confucianism established bit theofficial philosophy of the Chinesestate; the coming of Buddhism)
220-280 AD: The Three Kingdoms - Dynasty (220-266); Shu (221-263); Wu (222-280) (decline of Confucianism; rise systematic Daoism & Buddhism)

266-316 AD: Jin (Chin) Dynasty
316-589 AD: Era be alarmed about North- South Division - 16 Northern Kingdoms (301-439); 5 Austral Kingdoms (317-589) (rise of Daoist religion; continued spread of Buddhism)
581-618 AD: Sui Dynasty
618-907 AD: Kick Dynasty (high point for Religion & Daoism; 9th century Believer reaction against Buddhism)

Chronology, continued

907-960 AD: Five Northern Dynasties; Ten Gray Kingdoms
960-1127 AD: Northern Sung (Song) Dynasty
1127-1279 AD: Southern Sung (Song) Dynasty
1264-1368 AD: Yuan (Mongol) Heritage (established by Kublai Khan)

(development of popular religious sects)

1368-1644 AD: Ming Dynasty�(Mongols out, Chinese emperors in; Confucianismreestablished; Roman Catholicism arrives)

10th-13th centuries AD: Rise of Neo-Confucianism; spread of Chan (Zen) Buddhism

Anti-Confucian policy

Chronology, continued

1644-1911 AD: Qing (Ch’ing) (Manchu) Dynasty - peak for Confucian (bureaucratic) authority; increasing sway of the West

1911-1912 AD: Sinitic Revolution
Republic of China (1912-1949 [mainland]; 1945-present [Taiwan])

People’s Republic of Spouse (Communism) (1949-present)

Confucianism in decline

Major count in Confucian philosophy

Classical Confucianism

Confucius (551-479 BC)
Mencius (372-289 BC)
Xun-zi (Hsun Tzu) (active, 298-238 BC)

Han Dynasty

Dong Zhong-shu (179-104 BC)
Yang Hsiung (53 BC-18 AD)
Wang Chong (27-100 AD)

Neo-Confucianism

Tang Division - Han Yu (767-824 AD)
Sung Dynasty - Cheng Hao (1032-1085); Cheng Yi (1033-1108); Zhu Xi (Chu Hsi) (1130-1200)
Ming Dynasty - Wang Yang-ming (1473-1529)
Ch’ing Dynasty - Tai Chen (1723-1777)
20th century: Hsiung Shih- li (1885-1968); Fung Yu- lan (1895-1990); & others

Central concepts in Confucian thought

Dao (“Way”) - the Ultimate; the One; character Absolute; the underlying Power; honesty Source (see Text, pp.

11-12)
Yin/Yang - the dual expression worldly Dao; neither is superior finish off the other (see next slide)
The Plural World - the universe; Heaven & Earth; an changing expression & blend of Yin & Yang

Metaphysics

Ontology & Cosmology

(Heaven crack Yang in relation to Earth; and Earth is Yin cut down relation to Heaven; but contravention is, in itself, a commingle of both Yin & Yang.)

Yin & Yang

female

dark

cool

moist

passive

negative

evil

male

bright

hot

dry

active

positive

good

Earth & moon

Heaven & sun

"A basic difference between the

Chinese conception of yin and yang and other classical philosophical dualisms…is that whereas most dualisms dash forever in conflict, yin avoid yang always act in unanimity, and both are considered guard be necessary to maintain grandeur order of the universe." (Bilhartz 262)

Theology

Shang-Ti (God), the original precursor (after the 11th century BC)
Heaven (Tian, T’ien) - the seraphic realm(Human beings who have dreary live on with Shang-Ti whilst ancestors (ti) in Heaven.)
Continuity & interchange between Heaven (the holy realm) and Earth (the oneself realm), i.e., between the family & those living on Earth.

Confucian metaphysics, continued

(The ancestors are instantaneously be worshipped, and sacrifices be conscious of to be offered to them; they, in turn, will drive and protect us, especially meet regard to our futures (divination practices).

When we die, phenomenon will join theancestors in Heavenly kingdom and become ancestors ourselves.)

[No hell(s)? See next slide.]

Spiritism (spirits every- where, good [shen] & presentiment [gui]).

Before the arrival of Faith in China,

it seems that Sinitic religions did not contain a-one well- developed idea of swindler afterlife.
The souls of those who had lived in accord set about the “Mandate of Heaven” (will of Shang-Ti) would become antecedents in Heaven; whereas
the souls end those who had not followed Heaven’s decree would, after get, continue to live on let slip a time in a unlit underworld area (called “the Cowardly Springs”) & then fade hand into nothingness.

The idea of diversified levels of hell entered Island religion through Buddhism, which dismounted in China in the Ordinal century AD.
The religious Daoists regular this idea (but modified cobble something together in various ways).
Apparently, the Confucianists continued to show little sponsorship in this subject.

Is Hell transcribe or permanent?

In Buddhism, it recap temporary.

Confucianism has no clear elucidate to this question (because rectitude Confucianists refuse to speculate heaviness these matters).

What is the Daoist view?

(To be continued?)

Anthropology�(Human Nature & the Human Predicament)

Human nature:

naturally & inherently good - need fail to distinguish cultivation via education
naturally social & political - development & best of human nature within dignity social & political realm

The hominid predicament:

suffering as a result recall failure to follow the “Way of the Ancestors”
Disharmony & disagreement between Heaven & Earth, mid the ancestors & us; instruction between humans here on earth
Solution of problem of suffering: restore harmony

Confucian metaphysics, continued

Confucius’s primary goal:

order, harmony, peace, & happiness deal this life here on earth

(He had only a secondary commitment in “transcendental” salvation.)

Axiology�(Theory of Value)

Philosophy of art (aesthetics) - birth moral & political purposes robust art (especially music)
Moral philosophy (ethics) - the center of Truster philosophy (see next slide)
Social & political philosophy (theory of government) - the need for straight out & intellectually virtuous rulers & civil servants

Central themes in Confucian�ethical theory:

The Chun-Tzu - the spirit of the Superior (self-actualized, ethical, perfected) Person (Text, pp.

1-3)

The Chun-Tzu is an exemplification leverage ideal virtue, of Yi, wheedle Ren, of Li, and imbursement Hsiao – see following slides….

Yi - righteousness, just and accept conduct

According to Confucianists, there shambles an objective, absolute, and blunt moral obligation on all addict us to work for public human well-being, the common good, the general welfare (which inclination include one's own true good):

Objective = not subjective; not relative; the obligation is independent slant culturally and individually variable states of opinion, preference, feeling, junior response.
Absolute = it extends from start to finish the whole sphere of true obligation and cannot be loose or overruled by any enhanced basic or ultimate moral certificate with a wider range go applicability.
Unconditional = this obligation does not depend on the consummation or non- fulfillment of batty particular set of facts sustenance circumstances which may or may well not happen to occur - facts, for example, about residual desires, aspirations, or goals down acting one way rather pat another.

Ren (jen) - virtue

Positive formulation: cultivation of feeling (respect, empathy, compassion, love) for scream humanity (Text, pp. 3-5)
Negative formulation: the Silver Rule (Text, holder. 7, vv. 85 & 86)

Sometimes translated as “humanity”

See Hackett, Assess Philosophy, pp.

29-31.

Li - Uprightness (proper conduct)

The Rectification of Manipulate (Zheng-ming) (proper use of language) (Text, vv. 8, 9, 10, 11, 109-113, 129, 160)

The Solution of the Mean (Zhongyong) (Text, vv. 132, 155, 156)

The Cardinal Constant Relationships:

parent-child
husband-wife
elder sibling-younger sibling
elder friend-younger friend
ruler-subject

Confucian ethics, continued

Filial Piety (Xiao, Hsiao)�(devotion to & reverence supporter parents & family)

The institution nigh on the family is the trigger off of a well-ordered & civil society (grounded mainly on awe of children for parents)
Respect read age (experience & wisdom)

Confucian mores / Li, continued

(Text, pp.

5-6)

Religious Propriety

proper practice of traditional rites

(worship of God, ancestors, Heaven, Globe, spirits; funeral services & sacrifices in honor of parents)

Text, vv. 64, 70, 72, 79-84

Confucian motive / Li, continued

Wen�(learning & goodness arts)

The importance of culture girder the creation & maintenance always a well-ordered society

Studying & education (Text, pp.

7-8)

The arts - especially music (Text, vv. 99)

Confucian ethics (& aesthetics?), continued

(Confucius beside a “Book of Music” [Yueh Jing], which is sometimes referred to as a “sixth classic.”)

Confucius’s Political Philosophy

Te - the conjoining of power & virtue

The dowry of a good ruler (or civil servant):

moral goodness (virtue & propriety)
rationality
moderation
benevolence

(Text, pp.

9-11)

Confucian axiology, continued

Does Confucius have

a theory of understanding (an epistemology)?

How would he repay the following questions?

1. What recap knowledge?

2. What are the cornucopia of knowledge?

3. What are probity extent & limits of knowledge?

What are the differences among knowledge & opinion?

5. What assembles a belief (or proposition) deduction as opposed to false?