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56 Cards in this Set
- Front
- Back
Yijing |
(Book of changes) China's oldest philosophical text. Provides basis for much of ancient Chinese cosmology, medicine, astronomy, alchemy, and psychology. |
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First section on Yijing |
Consists of 64 hexagrams (King Wen or Duke Zhou) composed of yin and yang lines. Each consists of two trigrams (the mythical ruler Fu Xi) |
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Yin lines |
Divided (-- --) |
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Yang lines |
Solid (----) |
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Second section of Yijing |
consists of commentaries on the hexagrams. Often called the Ten Wings |
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Yin Yang philosophy- Underlying unity |
Reality is ultimately unified in that things all interrelated |
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Change in Yin Yang- |
Continuous but ordered. Reality is constantly changing in an ordered fashion |
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Constancy in change |
1. The fact that things are changing 2. Patterns of change are constant 3. The thing changing is constant 4. Orientation of above and below 5. Change ultimately provides benefit to the living world 6. The system of human virtues 7. There is a constant tendency toward equilibrium of opposites |
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The hillside |
Yang means the sunny side of the hill, while yin is the shady side. Because the sunny side changes to the shady side as the day progresses, it suggests that the hill is in constant change. Complementary and dynamic features |
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Qi |
is energy stuff. The most fundamental feature of reality. Yin and Yang are manifestations of Qi in opposites Yin- dark, soft, passive, cool, feminine Yang- light hard aggressive, hot, masculine |
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Context |
Yin and Yang should not be rigid or static, they depend on context and are relative. One is always dominant, though always shifting because context shifts. |
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Feudalism (Eastern Zhou dynasty) |
A system of regional government in which wealthy land owners offer protection to others in return for services. |
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Warring states period |
The eastern zhou dynasty was not peaceful as land owners were in constant battle for more land |
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Hundred schools of thought |
Result of the many political philosophies developing in response to social unrest of the time |
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Kongzi |
(Master kong) Kong is a word to express thankfulness during prayer. Confucious comes from a jesuit and latin interpretation of his name.
Born into impoverished family. His father was an aristocrat and his mother a concubine
At age 50 Kongzi was appointed minister of public works and then minister of crime |
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Philosophy before kongzi |
Not known as a revolutionary thinker- rather a synthesizer and transmitter of past traditions |
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Antalects |
Originally thought to be a collection of short sayings by Kongzi divided into 20 books. This is likely fall however. Most likely assembled over 200-300 years after his death, presumably heavily edited |
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Virtue ethics |
Confucian philosophy is a system of virtue ethics. Actions are either virtuous or vicious |
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Virtue |
A disposition to act in a morally good way |
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Vice |
A disposition to act in a morally bad way |
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Disposition |
Psychological tendency to act in a certain way given the situation. Feature of one's personality. |
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Junzi |
(Lord's son or gentleman) A morally excellent person, one who exemplifies all the confucian values |
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Dao |
(way) the proper system of ethics. So Junzi follows dao because the junzi exemplifies all confucian values |
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Ren |
Deep concern for the welfare of others. Altruism. Most important virtue because it sets humans apart from other animals, and it is foundational to other virtues
Silver rule- do not do to others what you do not want them to do with you Different from Golden rule- Do to others what you want done to you
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Yi |
(Rightness) The inner sense of which actions are in accord with ren |
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Xaio |
(Filiality or Filial piety) Respect and honor for one's parents and ancestors |
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De |
(Power, virtue, charisma) The power to spread virtue to others |
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Li |
(Propriety, correctness, etiquette) Not technically a virtue, but an outward expression of ren |
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Three domains of li |
Ceremonies, Customs, Proper relationships |
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Five (binary) social relationships between people (Kongzi) |
1. Parent child 2. Husband wife 3. Elder and younger sibling 4. Ruler subject 5. Friend friend Each has a superior and inferior |
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The rectification of names (Kongzi) |
One ought to act in a way that virtuously satisfies the obligations implied by one's role in the relevant relationship. Leads to social harmony |
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The opposite approach to kongzi's social harmony |
is action through governmental policies to change the individuals, view taken by Han Feizi |
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Kongzi on role of government |
The government's role is the help cultivate virtue in individuals through moral education |
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Kongzi on human nature |
Human nature is neutral -----> Potential for ren is the essential feature of humans |
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Mengzi |
Often seen as the second most important confucian philosopher, accepted Kongzi's ethics and political theory |
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Mengzi on human nature |
Believed human nature is good. Argument- 1. If human nature is neutral then becoming a virtuous person would be abrasive 2. Becoming a virtuous person is not abrasive 3. Therefore, human nature is not neutral |
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Sage king argument |
1. All humans have the same nature 2. Sage-kings have a good nature 3. Therefore, all humans have a good nature |
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Child in danger argument |
1. All humans have the same nature 2. All people have the disposition to save a child in danger 3. This disposition is indicative of good nature 4. Therefore, all humans have good nature |
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Mengzi on evil |
External circumstances cause one to deviate from innate goodness. Moral education is to be emphasized |
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Mengzi on evil |
Evil actions come about because one has not developed yi enough to realize the correct course of action. Distinction from Kongzi |
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Xunzi differed from Kongzi and Mengzi in both |
Human nature and human essence |
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Xunzi human nature |
We are disposed to act in a selfish way, therefore human nature is bad. Can lead to social chaos. Again, moral education is important |
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Xunzi's counter to Mengzi |
1. If people are innately good, then confucianism is useless 2. Confucianism is not useless 3. Therefore, people are not innately good |
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Xunzi on goodness |
Every person desires to be perceived as good. |
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Xunzi on human essence |
Human essence is the ability to make distinctions, especially social ones. Kongzi and Mengzi relate essence to emotions, Xunzi to intellect |
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Mozi |
(Master ink) Many believe he was an ex-con because cons were often tattooed. Paramilitary leader of a small utopian minded society |
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The principle of impartiality (Universal love) |
An action is right just in case it is impartial to one's self An action is wrong just in case it is partial to one's self Partial- to be biased towards something Impartial- Unbiased |
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Consequentialism |
What makes an action wrong or right are the consequences. Impartial actions are right because they bring social peace, where partial actions are bad because they bring about social unrest. |
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Consequentialism on the supernatural |
1. We should act in ways that bring about social harmony 2. Beliefs in ghosts will do this 3. Therefore, we should believe in ghosts |
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Mozi on economics |
Egalitarian- believed that state funds and personal funds should be equally distributed |
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Expressions of li- |
Funeral rites are partial acts, therefore condemned
Musical performances are immoral because they are partial
Extravagant clothes and housing are immoral because they are partial |
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Han Feizi |
Studied under xunzi. Believed human nature to be bad |
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Han Feizi criticisms |
Han Feizi criticized confucianism and Mohism because neither worked |
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Legalism (Han Feizi) |
A form of gov't promoting strict punishment for law breakers and favors for those who follow the laws |
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Two handles of legalism |
One handle is for those who break the law- death The second is for those who follow- praise |
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Han Feizi vs Confucianism |
Han Feizi has a top-down approach to social harmony. The five vermin (Those who use state resources without contributing) 1. Confucians 2. Wandering orators 3. Private swordsmen 4. Draft dodgers 5. Merchants of luxurious goods |