哲学 Synthesis Paper: 1A

哲学

What is philosophy as demonstrated in Ancient Chinese Philosophy…

1. by Confucius…

A. in the way he perceives the philosophical problem?

I would, at times, hear my friends complain to me whenever I meet them. “I lost my phone,” one told me, “I know it’s just inside my room. I placed it on the bedside table before I slept last night so I know it’s still there somewhere.” My other friends would go on with a speech akin to this, except that it would be their key, or notebook, or whatever material things that they have. They would tell me when was the last time that they have seen and used it or where they left it. I never answer. How should I know? Sometimes, it would take two to three days for them to find their missing possessions once again. 

This situation reminds me of my mother. She taught me that pens and writing materials of all kind belong in the pencil holder or the pencil case. I was told what should and should not be placed inside the drawers of whatever kinds of bureau there is. She told me that used clothes belong in the laundry basket and she told me that white garments should be separated from the coloured ones when I’m doing my laundry. More often than not, I would grumble in response and roll my eyes. Then, as a result, things don’t usually go according to plan. 

Now, if I had only separated my white clothes from the coloured ones and did not wait until the next morning to wash them properly, then they’d still look good as new. If only I kept my pen in its proper place after using it, then I probably won’t have to borrow from my classmate in panic and desperation when my teacher announced a surprise quiz. Now as I am imagining and reliving these moments, I cannot help but visualise a laughing Confucius in front of me with a look on his face that says, “I told you so.”

My experience above, in a sense, tells us the main philosophical problem that made Confucius spend most of his time wandering about in efforts to correct such problems. The incorrect use of names and actualities lead to the absence of social harmony. The Analects 6:23, 12:11, and 13:3 pointed out the problem on names and actualities. Herewith, Confucius explained why:

Analect 12:17

“Chi K’ang asked Confucius about government. Confucius replied, ‘To govern means to rectify. If you lead on the people with correctness, who will dare not to be correct?’”

Analect 13:3

“If language is not in accord with truth, then things cannot be accomplished. If things cannot be accomplished, then ceremonies and music will not flourish. If ceremonies and music will not flourish, then punishment will not be just. If punishments are not just, then the people will not know how to move hand and foot. Therefore the superior man will give only names that can be described in speech and say only what can be carried out in practice. With regard to his speech, the superior man does not take it lightly.”

The philosophy of Confucius highlights social order and strong adherence to the Tao. 

Chan, 1963 [pp. 15-16]

“In insisting on the rectification of names, Confucius was advocating not only the establishment of social order in which names and ranks are properly regulated, but also the correspondence of words and action, or in its more philosophical aspect, the correspondence of name and actuality.”

If names are accurately used in accordance to their proper usage, if one’s actions, behaviour, and and conduct justifies one’s social role in the community, responsibility and position in the family, job title and status, and whatnot then there will be no complications that will lead to misunderstanding and complex problems since these are the elements or the manifestations of a discord in society that destroys harmony. Going against the natural order of things will greatly aggravate the laws that were established by the Heaven, man and nature will stir up a storm in the society. If we allow this chaos to flood in our society then it will lead us to a point where nothing can be salvaged and restored to how it was before. However, if we act upon against the storm and follow the Way, we can sure that peace and harmony will prosper in the society. 

Social disorder can sprout almost anywhere. Sometimes is starts in the family. It can also be seen in the workplace or in the streets. Social disorder can emerged out from our association with our neighbours and it can also start within ourselves. Such unfavourable circumstances therefore led Confucius out in the streets to correct the errors, instigate the Tao, and teach us people the values of humanity (jen) through conscientiousness (chung) and altruism (shu), filial piety, as well as the importance of tradition through rituals.

According to him, a gentleman is a man who puts the Tao before anything else. He is also one who looks back on tradition. He is one who acts with care and righteousness. He is “one who has a heart that cannot bear to see others suffer (Mencius)” and helps his neighbours without asking or expecting anything in return. As he is a gentleman, he is mature, cultivated, and humane. 

Analect 4:5

“A superior man never abandons humanity even for the lapse of a single meal. In moments of haste, he acts according to it. In times of difficulty of confusion, he acts according to it.”

The Tao serves as a moral law and a person who acts according to the Tao is loyal and just. He is a gentleman who corrects the wrong and change it to what is right. He is one who maintains social harmony and acts as a model to the people around him. 

He is one who rectifies the philosophical problems. 

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*Temporary entry. The contents of this entry might be changed on the final submission of the synthesis paper.