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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.

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)

Yin lines

Divided (-- --)

Yang lines

Solid (----)

Second section of Yijing

consists of commentaries on the hexagrams. Often called the Ten Wings

Yin Yang philosophy- Underlying unity

Reality is ultimately unified in that things all interrelated

Change in Yin Yang-

Continuous but ordered. Reality is constantly changing in an ordered fashion

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

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

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

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.

Feudalism (Eastern Zhou dynasty)

A system of regional government in which wealthy land owners offer protection to others in return for services.

Warring states period

The eastern zhou dynasty was not peaceful as land owners were in constant battle for more land

Hundred schools of thought

Result of the many political philosophies developing in response to social unrest of the time

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

Philosophy before kongzi

Not known as a revolutionary thinker- rather a synthesizer and transmitter of past traditions

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

Virtue ethics

Confucian philosophy is a system of virtue ethics. Actions are either virtuous or vicious

Virtue

A disposition to act in a morally good way

Vice

A disposition to act in a morally bad way

Disposition

Psychological tendency to act in a certain way given the situation. Feature of one's personality.

Junzi

(Lord's son or gentleman) A morally excellent person, one who exemplifies all the confucian values

Dao

(way) the proper system of ethics. So Junzi follows dao because the junzi exemplifies all confucian values

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



Yi

(Rightness) The inner sense of which actions are in accord with ren

Xaio

(Filiality or Filial piety) Respect and honor for one's parents and ancestors

De

(Power, virtue, charisma) The power to spread virtue to others

Li

(Propriety, correctness, etiquette) Not technically a virtue, but an outward expression of ren

Three domains of li

Ceremonies, Customs, Proper relationships

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

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

The opposite approach to kongzi's social harmony

is action through governmental policies to change the individuals, view taken by Han Feizi

Kongzi on role of government

The government's role is the help cultivate virtue in individuals through moral education

Kongzi on human nature

Human nature is neutral -----> Potential for ren is the essential feature of humans

Mengzi

Often seen as the second most important confucian philosopher, accepted Kongzi's ethics and political theory

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

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

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

Mengzi on evil

External circumstances cause one to deviate from innate goodness. Moral education is to be emphasized

Mengzi on evil

Evil actions come about because one has not developed yi enough to realize the correct course of action. Distinction from Kongzi

Xunzi differed from Kongzi and Mengzi in both

Human nature and human essence

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

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

Xunzi on goodness

Every person desires to be perceived as good.

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

Mozi

(Master ink) Many believe he was an ex-con because cons were often tattooed. Paramilitary leader of a small utopian minded society

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

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.

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

Mozi on economics

Egalitarian- believed that state funds and personal funds should be equally distributed

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

Han Feizi

Studied under xunzi. Believed human nature to be bad

Han Feizi criticisms

Han Feizi criticized confucianism and Mohism because neither worked

Legalism


(Han Feizi)

A form of gov't promoting strict punishment for law breakers and favors for those who follow the laws

Two handles of legalism

One handle is for those who break the law- death


The second is for those who follow- praise

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