Confucius (Kung Fu-Tzu)*

(551-479 BCE)
& Confucianism

*Family name = Kung (Kong)

Personal 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 BCE-2nd century CE)

Confucianism (Confucius, 551-479 BCE)

Taoism (Lao Tzu, 6th century BCE)
Mohism (Mo Tzu, 468-376 BCE)
The Yin-Yang School (founder unknown)
The School of Names (Logic) (Hui Shih, c. 380-305 BCE)
Legalism (Han Fei Tzu, d. 23 BCE)

The Medieval Age (2nd-10th centuries CE): relations & conflicts

between Confucianism, Taoism, & Buddhism
The Modern Age (11th century -Present)
Neo-Confucianism (incorporation of Taoist & Buddhist elements in an
overall Confucian perspective) (Chu Hsi, 1130-1200 CE & many others)
20th century impact of Western philosophies such as Pragmatism &
Marxism

The primary sources of

Confucian philosophy
Confucius claimed to derive his teachings from
the Ancients, whose wisdom is 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 Chun-chiu (Spring & Autumn Annals)

The further expression of

Confucian philosophy
The Four Books
(Ssu-chu)

Analects (Lun-Yu)
The Doctrine of the Mean (Zhongyong)
The Great Learning (Ta-hsueh)
The Book of Meng-Tzu (Mencius, 371-288 BC)

Anthem

The ancient
State of Lu

Thats where Confucius

was born & spent most
of his life.

Confucianism originated in China,

but its influence spread to Korea &
Japan over the centuries.

Chronology of Chinese History

c. 6000 BCE: Prehistory (belief in life after death; bone
divination) - legendary Hsia Dynasty (c. 1994-1500 BC)

c. 1500-1040 BCE: Shang Dynasty (polytheism; spiritism;

ancestor veneration; bone & shell divination)

1040-256 BCE: Zhou (Chou) Dynasty (feudal era &

classical age; rise of Shang-Ti & Mandate of Heaven; ancestor
veneration & divination practices; continued belief in spiritism; interest
in life-prolongation & immortality; 8th-5th centuries BC - period of
disorder; emergence of classical Chinese philosophies: Confucianism,
Taoism, Mohism, Legalism, etc.) - Era of Warring States (475-221 BC)

221-207 BCE: Qin (Chin) Dynasty (The Burning of the

Books in 213 BC) - Legalism enthroned; Confucianism attacked

Chronology, continued
206 BCE-25 CE: Former 266-316 CE: Jin (Chin)
Han Dynasty (beginnings of
Dynasty
official state Confucianism)
316-589 CE: Era of North 25-220 CE: Later Han
South Division - 16 Northern
Dynasty (rise of Chinese
Empire; imperial state religion;
Confucianism officially
established; the coming of
Buddhism)

220-280 CE: The Three

Kingdoms - Wei (220-266);

Shu (221-263); Wu (222-280)

(decline of Confucianism; rise of

Taoism & Buddhism)

Kingdoms (301-439); 5 Southern

Kingdoms (317-589) (rise of Taoist
religion; continued spread of Buddhism)

581-618 CE: Sui Dynasty

618-907 CE: Tang Dynasty
(high point for Buddhism & Taoism; 9th
century Confucian reaction against
Buddhism)

Chronology, continued

907-960 CE: Five Northern

Dynasties; Ten Southern Kingdoms 10th-13th
CE:
960-1127 CE: Northern Sung (Song) centuries
Rise of NeoDynasty
Confucianism;
spread of Chan
1127-1279 CE: Southern Sung
(Zen) Buddhism
(Song) Dynasty
1264-1368 CE: Yuan (Mongol)
Anti-Confucian policy
Dynasty (established by Kublai Khan)
(development of popular religious sects)

1368-1644 CE: Ming Dynasty

(Mongols out, Chinese emperors in; Confucianism
reestablished; Roman Catholicism arrives)

Chronology, continued
1644-1911 CE: Qing
(Ching) (Manchu) Dynasty peak of Confucian (bureaucratic)
authority; increasing influence of
the West

1911-1912 CE: Chinese

Revolution
Republic of China (19121949 [mainland]; 1945present [Taiwan])

Peoples Republic of
China (Communism)
(1949-present)
Confucianism in decline

Major figures in Confucian philosophy

Neo-Confucianism
Classical Confucianism
Confucius (551-479 BCE)
Mencius (371-189 BCE)
Xun-zi (Hsun Tzu) (300-230
BCE)

Han Dynasty
Dong Zhong-shu (179-104 BCE)
Yang Hsiung (53 BC-18 CE)
Wang Chong (27-100 CE)

Tang Dynasty - Han Yu

(767-824 CE)
Sung Dynasty - Cheng Hao
(1032-1085); Cheng Yi
(1033-1108); Zhu Xi (Chu
Hsi) (1130-1200)
Ming Dynasty - Wang
Yang-ming (1473-1529)
Ching Dynasty - Tai Chen
(1723-1777)
20th century: Hsiung Shihli (1885-1968); Fung Yulan (1890-?); & others

Central concepts in Confucian thought

Metaphysics
Ontology & Cosmology
TAO (Way) - the Ultimate; the One; the Absolute;
the underlying Power; the Source
Yin/Yang - the dual expression of TAO; neither is
superior to the other (see next slide)
The Plural World - the universe; Heaven & Earth; an
ever-changing expression & blend of Yin & Yang
(Heaven is Yang in relation to Earth; and Earth is Yin in relation
to Heaven; but each is, in itself, a blend of both Yin & Yang.)

Yin & Yang

female
dark
cool
moist
passive
negative
evil

Earth &
moon

Heaven &
sun

male
bright
hot
dry
active
positive
good

Confucian metaphysics, continued

Theology
Shang-Ti (God), the original ancestor (after the 11th century
BCE)
Heaven (Tian, Tien) - the divine realm (Human beings who have
died live on with Shang-Ti as ancestors (ti) in Heaven.)
Continuity & interchange between Heaven (the divine realm) and
Earth (the human realm), i.e., between the ancestors & those
living on Earth (The ancestors are to be worshipped, and sacrifices are to be
Spiritism
(spirits everywhere, good
[shen] & evil
[gui]).

offered to them; they, in turn, will guide and protect us,

especially with regard to our futures (divination practices).
When we die, we will join the ancestors in Heaven and
become ancestors ourselves.)

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

Before the arrival of Buddhism

it seems that Chinese religions
in China,

did not contain a well-developed

idea of an afterlife.
The souls of those who had lived
in accord with the Mandate of
Heaven (will of Shang-Ti)
would become ancestors in
Heaven; whereas
the souls of those who had not
followed Heavens decree
would, after death, continue to
live on for a time in a dark
underworld area (called the
Yellow Springs) & then fade
away into nothingness.

The idea of multiple levels of

hell entered Chinese religion
through Buddhism, which
arrived in China in the 1st
century CE.
The religious Daoists accepted
this idea (but modified it in
various ways).
Apparently, the Confucianists
continued to show little
interest in this subject.

Is Hell temporary or permanent?

In Buddhism, it is temporary.
Confucianism has no clear answer to this
question (because the Confucianists refuse
to speculate on these matters).

What is the Daoist view?

(To be continued?)

Confucian metaphysics, continued

Anthropology
(Human Nature & the Human Predicament)
Human nature:
naturally & inherently
good - need for
cultivation via education
naturally social &
political - development
& perfection of human
nature within the social
& political realm

The human predicament:

suffering as a result of failure to
follow the Way of the
Ancestors
Disharmony & conflict between
Heaven & Earth, between the
ancestors & us; and between
humans here on earth
Solution of problem of
suffering: reestablish harmony

Confuciuss primary goal:

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

(He had only a secondary interest in

transcendental salvation.)

Axiology
(Theory of Value)
Philosophy of art (aesthetics) - the moral &
political purposes of art (especially music)
Moral philosophy (ethics) - the center of
Confucian philosophy (see next slide)
Social & political philosophy (theory of
government) - the need for morally &
intellectually virtuous rulers & civil servants

Central themes in Confucian

ethical theory:
The Chun-Tzu - the
ideal of the Superior
(self-actualized,
virtuous, perfected)
Person

*Sometimes translated as
humanity

Ren (jen) - virtue*

Positive formulation:
cultivation of feeling
(respect, empathy,
compassion, love) for all
humanity
Negative formulation: the
Silver Rule

Confucian ethics, continued

Li - Propriety (proper conduct)

The Rectification of Names
(Zheng-ming) (proper use of
language)
The Doctrine of the Mean
(Zhongyong) Strive for
harmony and balance

The Five Constant

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

Confucian ethics / Li, continued

Filial Piety (Xiao, Hsiao)

(devotion to & reverence for parents & family)

The institution of the family is the

foundation of a well-ordered & civilized
society (grounded mainly on respect of
children for parents)
Respect for age (experience & wisdom)

Confucian ethics / Li, continued

Religious Propriety
proper practice of traditional rites
(worship of God, ancestors, Heaven,
Earth, spirits; funeral services &
sacrifices in honor of parents)

Confucian ethics (& aesthetics?), continued

Wen
(learning & the arts)
The importance of
culture in the creation & Studying & learning
maintenance of a well The arts - especially music
ordered society

(Confucius composed a Book

of Music [Yueh Jing], which
is sometimes referred to as a
sixth classic. but lost.)

Confucian axiology, continued

Confuciuss Political Philosophy

Te - the union of power & virtue
The characteristics of a good ruler (or civil
servant):

moral goodness (virtue & propriety)

rationality
moderation
benevolence

Does Confucius have

a theory of knowledge
(an epistemology)?
How would he answer the following questions?
1. What is knowledge?
2. What are the sources of knowledge?
3. What are the extent & limits of knowledge?
4. What are the differences between knowledge & opinion?
5. What makes a belief (or proposition) true as opposed to false?

Mohism

Class objectives:
1. How is Mohism different from
Confucianism?
2. What justification does Mohism offer for
governmental authority?
3. Is universal love plausible and/or
defensible?

Mo Tzu (479-381 BCE)

Warring States period: increasing
prosperity; social upheaval
Rejects many of Confucian doctrines
Proto-utilitarian: the right act is that act
which will bring about the greatest
happiness of the greatest number

Rejection of Confucianism
Universality rather than partiality
Tradition not an intrinsic good
Family relations no more important than
strangers
Happiness to be sought directly rather
than as by-product state

Mohist Political Philosophy

Basic principle of legitimation: bring
about the satisfaction of basic needs of
greatest number
Authoritarian rule
State like a machine

Universal Love, Pt. I

Purpose of philosophy is to effect good
government
Cause of all evil is lack of universal
mutual love
Partial family relations to be discouraged

Pt. II
Proto-utilitarian principle: to stimulate
and promote all that will be
advantageous to the nation, and to take
away all that is injurious to it.
This implies mutual love

Argument of Pt. II
P1. Lack of mutual love leads to disorder, crime, and
unhappiness.
P2. Mutual love will bring about happiness and
order.
P3. The right thing for a rule to do is to stimulate
and promote all that will be advantageous to the
nation, and to take away all that is injurious to it.
C. Therefore a ruler ought to stimulate and promote
mutual love.

Critical questions to ask of

Mohism
1. Would universal mutual love be
effective in securing peace and order if it
were instituted?
2. Is it possible for universal mutual love to
be effected?
Are humans capable of such love?
Can love be commanded?