112/04/21112/04/21Prof. Frederick Hok-ming Prof. Frederick Hok-ming

CHEUNGCHEUNG

Confucianism Confucianism

““JuJu”” (Confucian) (an educated man) (Confucian) (an educated man) Confucius Confucius 72 disciples72 disciplesMencius (Meng Tzu)( c.372-289B.C.) Mencius (Meng Tzu)( c.372-289B.C.)

Hsun Tzu Hsun Tzu Native of a small state: Tsou adjacent Native of a small state: Tsou adjacent

to Confuciusto Confucius’’ native state of Lu. native state of Lu. Mencius is usually considered as the Mencius is usually considered as the

second great figure in the second great figure in the development of Confucian thought. development of Confucian thought.

Mencius(c.372Mencius(c.372-289B.C.) -289B.C.)

During the century between the death of During the century between the death of Confucius and the birth of mencius, a few Confucius and the birth of mencius, a few Confucian schools developed.Confucian schools developed.

One stressed One stressed ““filial pietyfilial piety”” (Hsiao) (Hsiao) and spiritual and spiritual and ethical concerns of the Confucian and ethical concerns of the Confucian teachings; teachings;

Another school became deeply involved in the Another school became deeply involved in the study of ritualstudy of ritual (li) (li);;

A third school stressed the practice of politics; A third school stressed the practice of politics; and and

A fourth school became noted for its purely A fourth school became noted for its purely philosophical and even metaphysical philosophical and even metaphysical specialization.specialization.

““Only 2 Chinese philosophers have the Only 2 Chinese philosophers have the distinction of being know consistently distinction of being know consistently to the west by a Latinized name (by to the west by a Latinized name (by Voltaire). The first is Confucius. The Voltaire). The first is Confucius. The second is Mencius. second is Mencius. …………for he for he (Mencius) is without doubt second (Mencius) is without doubt second only to Confucius in importance in only to Confucius in importance in the Confucian tradition, a fact the Confucian tradition, a fact officially recognized in China for over officially recognized in China for over a thousand years.a thousand years.”” (D.C. Lau, (D.C. Lau, Mencius, ix) Mencius, ix)

““The Theory of human The Theory of human NatureNature””

Mencius argued that all people are Mencius argued that all people are born by nature.born by nature.

Mencius believed that all people Mencius believed that all people are good at birth, but they may are good at birth, but they may be corrupted into developing bad be corrupted into developing bad practices & habits of minds by practices & habits of minds by the environment, unless they the environment, unless they strive to preserve their innate strive to preserve their innate goodness. goodness.

(Cf. Hsun Tzu in the next (Cf. Hsun Tzu in the next generation insisted on the generation insisted on the opposite answer, that is, human opposite answer, that is, human nature is nature is ““wickedwicked”” or or ““evilevil””! Thus, ! Thus, Hsun Tzu is described as a Hsun Tzu is described as a ““tough-mindedtough-minded”” philosopher in philosopher in contrast to Mencius as a contrast to Mencius as a ““tender- tender- mindedminded””))

MenciusMencius’’ ““Heart of CompassionHeart of Compassion””: : According to Mencius, According to Mencius, ““suppose a man suppose a man were, all of a sudden, to see a young were, all of a sudden, to see a young child on the verge of falling into a well. child on the verge of falling into a well. He would certainly moved to He would certainly moved to compassion, not because he wanted to compassion, not because he wanted to get in the good graces of the parents, get in the good graces of the parents, nor because he wished to win the praise nor because he wished to win the praise of his fellow villagers of friends, nor yet of his fellow villagers of friends, nor yet because he disliked the cry of the child.because he disliked the cry of the child.”” (II.A.6; tr. D.C. Lau)(II.A.6; tr. D.C. Lau)

(Cf. Mencius(Cf. Mencius’’ theory of the oodness of theory of the oodness of human nature with the theory of Hsun human nature with the theory of Hsun Tzu that human nature is bad.) Tzu that human nature is bad.)

To Mencius, everyone is born with the To Mencius, everyone is born with the ““budsbuds”” of of benevolence or goodness (jen), righteousness benevolence or goodness (jen), righteousness (yi), respect (li), & the knowing capacity, (yi), respect (li), & the knowing capacity, especially the capacity to distinguish good and especially the capacity to distinguish good and bad (chih). To Mencius, the difference between bad (chih). To Mencius, the difference between a chun-tzu (gentleman) and a small man is a chun-tzu (gentleman) and a small man is that the former pursues morality with single-that the former pursues morality with single-minded dedication while the latter pursues minded dedication while the latter pursues profit (VII.A.25; tr. D.C. Lau). To Mencius, when profit (VII.A.25; tr. D.C. Lau). To Mencius, when self-interest comes into conflict with morality, self-interest comes into conflict with morality, self-interest should give way. self-interest should give way. ““Life is what I Life is what I want; dutifulness want; dutifulness (yi) (yi) also what I want. If I also what I want. If I cannot have both, I would rather take cannot have both, I would rather take dutifulness than life.dutifulness than life.”” (VI.A.10; tr. D.C. Lau) (VI.A.10; tr. D.C. Lau)

MenciusMencius’’ political theory: political theory:

The state exits because it ought to exist, The state exits because it ought to exist, as it is the logical culmination of as it is the logical culmination of natural human relationships.natural human relationships.

(Mencius lived in times even more (Mencius lived in times even more troubled than those of Confucius, the troubled than those of Confucius, the date of whose death conventionally date of whose death conventionally considered to be the beginning of an considered to be the beginning of an era know as the Period of the Warring era know as the Period of the Warring States.)States.)

Hsun Tzu Hsun Tzu (c.298-238 (c.298-238

B.C.)B.C.)

Hsun Tzu (c.298-238 B.C.)Hsun Tzu (c.298-238 B.C.)

Unlike Confucius & Mencius, Hsun Unlike Confucius & Mencius, Hsun Tzu spent most of his life as a Tzu spent most of his life as a regional administrator in the local regional administrator in the local government.government.

Hsun Tzu was probably one of the Hsun Tzu was probably one of the first great Confucian philosophers first great Confucian philosophers who devotes much of his life to the who devotes much of his life to the practical affairs of government.practical affairs of government.

Hsun Tzu taught 2 bright young Hsun Tzu taught 2 bright young disciples who later left the disciples who later left the Confucian school and became the Confucian school and became the founders of the Legalist schoolfounders of the Legalist school

1.1. Han Fei Han Fei

2.2. Li Ssc (who helped the First Emperor of Li Ssc (who helped the First Emperor of ChCh’’in united China through military in united China through military conquest later.) conquest later.)

Therefore, Hsun Tzu is sometimes Therefore, Hsun Tzu is sometimes looked upon as a traitor to looked upon as a traitor to Confucianism or a kind of proto-Confucianism or a kind of proto-Legalist.Legalist.

Hsun Tzu believed in the necessity for Hsun Tzu believed in the necessity for a strong and highly centralized a strong and highly centralized government in which the position of government in which the position of the ruler would be elevated to the ruler would be elevated to heights unknown to that time.heights unknown to that time.Hsun Tzu Hsun Tzu Mencius Mencius

Government = Government = Authoritarian Authoritarian

Liberal & permissiveLiberal & permissive

On Human natureOn Human nature

Hsun Tzu: Hsun Tzu:

Our basic nature is lustful and animal, Our basic nature is lustful and animal, and that instead of freely expressing and that instead of freely expressing that nature, we must curb & refine it that nature, we must curb & refine it (by education) (by education)

(that is, just opposite to Mencius(that is, just opposite to Mencius’’))

Hsun TzuHsun Tzu’’s philosophy was a s philosophy was a philosophy of culture: the pursuit & philosophy of culture: the pursuit & refinement of culture is a personrefinement of culture is a person’’s s basic vocation; and the core of that basic vocation; and the core of that culture is culture is li li (ritual, respect (ritual, respect ……), the ), the ritual ordinances governing behavior.ritual ordinances governing behavior.

In the thought of Hsun Tzu, In the thought of Hsun Tzu, lili became a became a comprehensive idea, involving comprehensive idea, involving ceremonies, rituals, the rules of social ceremonies, rituals, the rules of social conduct, the norms of political behavior, & conduct, the norms of political behavior, & the private standards by which one the private standards by which one governs onegoverns one’’s own emotions & actions.s own emotions & actions.

In society, In society, lili sets reasonable limits to the sets reasonable limits to the satisfaction of desires.satisfaction of desires.

((““We start with love/emotion, we stop at We start with love/emotion, we stop at li li [ritual, retraint][ritual, retraint]””) )

In upholding the teachings of the Confucian In upholding the teachings of the Confucian tradition, Mencius was vigorous in tradition, Mencius was vigorous in combating what he considered heretical combating what he considered heretical views. In particular, he was untiring in his views. In particular, he was untiring in his attacks on the schools of Yang Chu and Mo attacks on the schools of Yang Chu and Mo Tzu. In the case of Yang Chu it is the Tzu. In the case of Yang Chu it is the doctrine of egoism (Even if one could benefit doctrine of egoism (Even if one could benefit the empire by pulling out one hair, he would the empire by pulling out one hair, he would not do itnot do it”’”’ i.e. extreme selfishness), while in i.e. extreme selfishness), while in the case of Mo Tzu, it is that of love without the case of Mo Tzu, it is that of love without discrimination. (discrimination. (““There should be no There should be no gradation in lovegradation in love””, i.e., the other extreme). , i.e., the other extreme).