哲学 Synthesis Paper: 1D

哲学

What is philosophy as demonstrated in Ancient Chinese Philosophy…

1. by Confucius…

D. in the way he specifies the solution to the philosophical problem?

Chan, 1963 

(Book of History)

“Let the king be serious in what he does. He should not neglect to be serious with virtue.”

Therefore, nurture your values and do not forget it. Govern the state together with your virtues for they will act as your staff as you go along the Path. Govern the state together with your virtues for they will never part with you as long as you keep them close. Your virtues will be crucial in fulfilling your duties and most importantly, they will help you keep your lands secure and they will help you sustain harmony within the community. 

This virtuous man must be a cultivated man- a superior man, a gentleman, a noble man. He should be, by all means, a chun-tzu. And because he is a chun-tzu, he knows how do things rightly. First, he starts with his own self. Nothing should go past him, as he is a superior man he is always careful in his ways inside and the outside his office and inside and outside his own home. He makes sure that names are used correctly in accordance with their purpose for Confucius believes that not being able to correct names and their actualities would lead to social disorder. Confucius also extends this to the ranks and positions of men in the family and in the society.  Violation of this is but a symptom of social disorder. In line with this, the superior man should give great importance to tradition and tradition should be maintained and followed correctly. A superior man, for Confucius, is one who keeps the tradition alive and makes sure that rituals are properly followed. 

Another solution to the problem lies in the faculty of the mind. A superior man must do so well in this area and must have wisdom to be able to discern what is good and what is bad and he should have the wisdom to do good. If born with knowledge, the superior man must seek more and nurture his intelligence and if he is born without, seek it still. By this he is able to slowly develop himself and his character. He should understand and reach for the higher goals and be wary of inferior men. By being aware of such men in the society, he will try to cultivate them as he continues to cultivate his own self. With this, he is not only a man for himself but a man for others as well. 

Upon cultivating himself, Confucius believes that having a heart for others is very important in being able to develop all other virtues. Benevolence is key to the whole process that will end disharmony in the society. Nurturing jen, the superior man should also take not of his relations with his family. A superior man is one who knows how to be filial and knows how to respect his brothers. These two virtues that enters around the family are the roots of humanity. 

The conduct of the superior man, for Confucius, should be that one thread that runs in his doctrines. Altruism and conscientiousness both goes hand in hand and work better together. Through this, the superior man can exercise his humaneness and at the same time, he is able to call others to do the same. His actions should adhere to what is moral. Being righteous means that he should not tolerate any form of injustice. For Confucius and for the superior man, what is ought to be should be. Above all this, he should tread carefully and use only the road that is correct- the Way. 

With this he emerges out and begins another journey. To complete the solution, he will begin by investigation things. In order to learn and to acquire the knowledge that he needs, the superior man should start by investigating things. If he study things by investigation, he will be able to understand and comprehend the matters of the world easily. Next, his will must be sincere. As he is a superior man, he should be able to see things clearly and making his will sincere is but a way to do that. From here on, his mind will also be set rightly and correct. He does not let his happiness and sadness govern him. With a correct mind, his actions will also be correct. 

From cultivating himself, he will begin to cultivate his family. For he is filial and hold high respect for his brothers, he makes sure that they are cultivated rightly towards the Tao. From hereon, the superior man can finally emerge outside the borders of his family to the state. Until he reaches the realm of a Tao-centered philosopher-king where he rules by and with the virtues that he was able to develop. 

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哲学 Synthesis Paper: 1D

哲学

What is philosophy as demonstrated in Ancient Chinese Philosophy…

1. by Confucius…

D. in the way he lays out the steps of self-cultivation?

The elevation of man, for Confucius is approached with a process. A process that, when achieved, justifies the footing of man in the society. In The Great Learning, Confucius revealed the steps for the self-cultivation of man that starts with the individual himself and ends in the expanse of the world—when things are investigated, knowledge is extended; when knowledge is extended, the will becomes sincere; when the will is sincere, the mind is rectified; when the mind is rectified, the personal life is cultivated; when the personal life is cultivated, the family will be regulated; when the family is regulated, the state will be in order; and when the state is in order, there will be peace throughout the world (Chan, 1963, p. 86-87). Confucius deemed that the cultivation of man is important. A man without character and virtue and does not strive to “renovate” himself is not a superior man. 

The first step, for Confucius, lies in the investigation of things. Failure to do so would prevent one form extending his knowledge and in turn prevents him from ever becoming a worthy man. In order to fully cultivate oneself, Confucius puts forwards that, before anythings else, things must be investigated. When things are investigated, one will know and understand the principle of things and the nature of things. Investigation of things pushes one to fully understand his function in society and how he should live his life. Investigation of things would allow man to discover the meaning of life and it will make him understand why he should strive to become a superior man. Man’s knowledge, according to Chu Hsi, is imperfect because man had failed to investigate things.

Next comes the extension of knowledge or learning. Confucius deemed that knowing the Tao is in itself learning. For him, learning is a value and should not be acquired for reasons of selfishness. Interest in the arts and literature expresses learning and he who uses his education as his foundation in making his life morally good is the right way to go. For Confucius, learning also means that if one makes a mistake, he should act upon it to correct and learn from the mistake that he made. He knows where he stand and does not act as if he knows any better when in fact he does not. Learning, for Confucius, is not without thinking and because he is thinking, he is careful in his speech and he is careful in following the Way and the rules of propriety. He learns for the sake of learning and for the sake of humanity. 

Making the will sincere follows next after things have been investigated and knowledge has been extended. The Great Learning provided making the will sincere means that one should not allow self-deception. Even in the confines of his own private quarters, the superior man should take great care of his thoughts, words, and deeds. A man with a sincere will is a genuine man who serves his purpose for the benefit of his family and for the benefit of his neighbours. By making his will sincere, the man, for Confucius, would allow him to maintain a pure heart that will show externally. For the Master, sincerity also manifests itself in the actions of the superior man and is one of the many steps in self-cultivation.

Lastly, when things have been investigated, when knowledge has been extended, and the will made sincere, the mind needs to be rectified for the completion of man’s self-cultivation. For Confucius, the mind need to be correct at all cost. He should not let fear or anger get the best of him and ruin his character as a superior man. To discipline his thoughts and his actions, the superior man must do so by rectifying his mind and keeping it control without letting him emotions get the best of him. He should not dwell in negativity and drown himself in extreme positivity. The cultivation of the person lies in being able to achieve a correct mind— a mind that has fully investigated things and have acquired knowledge, a will that is sincere and a mind that is rectified. For Confucius, a man with a rectified mind will do so well in making decisions, may he be a common man or a ruler. He strives to put things correctly where they are and makes sure that everything is in accordance to harmony. Having a rectified mind is having a moral mind. 

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哲学 Synthesis Paper: 1C

哲学

What is philosophy as demonstrated in Ancient Chinese Philosophy…

1. by Confucius…

C. in the way he characterises the ideal human being?

The Confucian belief system can be seen as both diverse and practical. Diverse, because it does not only rely on one subject but it also consider others like governance, education, rituals, social relations, so on and so forth. Practical, because it requires an individual to actively apply the Confucian beliefs and virtues as it is helpful and no-nonsense for the human society. But within these “categories” lie the exemplary man who exudes goodness and has the capacity and the virtues to lead the and live the right life. 

Wisdom and intelligence, propriety, righteousness, altruism and conscientiousness, filial piety and brotherly respect, goodness, and above all, human-heartedness embodies the ideal human being. The idealised ultimate human being in the Confucian sense exhibits virtues and behaviour that promotes the welfare of the society. Regardless of one’s position in the society, the person who strives hard in order to achieve such virtues above would be the idealised human being for Confucius. 

Starting with his own self, he should be well equipped in the matters of the mind. Wisdom, goodness, and intelligence assumes this department. Knowing oneself and knowing others is but a great step towards the formation of these values. According to Confucius, man is born with uprightness. Indeed, he is. But this does not end here. This natural goodness can be lost if forgotten. This natural goodness of man can disappear if not maintained. Thus, this basic goodness can be preserved through his own efforts to do what is good not only to himself but also to others. By going back to the Analects, one can see that chih and goodness and intelligence of man covers self-preservation and stretches out to education, social relations, and leadership. 

As an individual who promotes the welfare of the society, the ideal human person also takes note of propriety as it establishes harmony (Analect 1:12). Rituals and traditions are of great importance to the ideal man. Li also keeps the ideal man in check as it lists down what should be and what should not be done. With propriety, thing will go amiss and the results would inevitably be the opposite of what an ideal human being is working for. An ideal human person follows the rules of propriety and tradition, that it to say that he is also righteous. And as he is intelligent and endowed with wisdom, he has the capacity to discern what is right from what is wrong. The Confucian Philosophy puts forward that these virtues should be actively practiced. For the ideal man, knowing what is right and wrong is one but it should continue- the ideal man should be able to correct what is wrong. Being learned does not only stop at knowing a lot of things. Being learned means that one can apply his knowledge to anything and that he is able to deliberate his actions and his thoughts. 

An ideal man is also a person for others. As he knows what is right, he acts well with others. Altruism and conscientiousness can be seen as a guide as to how one should associate with the other. He is one who examines himself. “Have I been good today?” “Did I treat my neighbour right?” So on and so forth. In a sense, these questions can be taken in another perspective: “How should I treat my neighbour?” As altruism and conscientiousness go hand in hand, the ideal human being is one who keeps it that way. 

A family completes the community. As such, the characteristic of an ideal human person in the Confucian mode is one who his filial to his family and respectful to his brothers. Obedience and respect to one’s elders and brothers cultivate one’s character that can greatly impact his relations towards other people. Obedience and respect are the proper virtues that one should cultivate because they are right and good. Being respectful to another means that there is no harm in one’s interaction with another. There are the values of altruism and conscientiousness in one’s treatment to his elders and his brothers. 

Like a tree, the values of wisdom, filial piety and brotherly respect, propriety, altruism and conscientiousness, and righteousness, among others, serves as the branches for the ideal human person. Its roots goes deep down into the heart of the Tao and the overall product benefits and helps the society.  

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哲学 Synthesis Paper: 1B

哲学

What is philosophy as demonstrated in Ancient Chinese Philosophy…

1. by Confucius…

B. in the way he lays down the assumptions of the solution to the philosophical problem?

Every problem has a solution. So it goes and in the first part of the course, we were presented with Confucius seeing the absence of harmony in the society as the basic philosophical problem which can be traced back to the incorrect use of names and actualities. 

Set and corresponding with history in Confucius’ time, the eye of the storm can be found in the affairs of the state where the chun tzu is not a chun tzu. It had come to this because for a long time back then, people stopped following the Tao. Confucius, however, has a solution- a solution that has been there all along. 

People have deviated away from the Tao and going back to the Tao is the very solution to the problem. Confucius said it himself,

Analects 18:6

 “If the Way prevailed in the world, there would be no need for me to change it.”

The Way, according to the border guard, has not prevailed in the world for a long time and thus became the reason why there was social disharmony. The collapse of order in the society were brought about by the people’s failure in following the moral laws and their neglect in fulfilling their roles in their family and in their society. It can be said that the problem starts with the individual himself. Therefore, the solution to the problem lies in the correction of the ways of the the individual.

Go back to the Tao. Look at it not only in its surface but look through it. Go back to tradition and look at its implications and importance in the present context. Exercise tradition rituals and maintain goodness and human-heartedness in your being. Lastly, develop your character into that of a chun tzu. 

Analects 7:6

“Set your will on the Way. Have a firm grasp on virtue. Rely on humanity. Find recreation in the arts.”

As we human beings are social animals, Confucius directed that we should associate with people in goodness and with an undisputed selflessness. In relating to our family, we must be filial and respectful. We must do our duties as required, as it befits our position and responsibility in the family. In relating to other people, we must be humane and right in our words and actions. Conscientiousness and altruism are important in expressing this. 

Analects 1:2

“Yu Tau said, ‘Few of those who are filial sons and respectful brothers will show disrespect to superiors, and there has never been a man who is not disrespectful to superiors and yet creates disorder. A superior man is devoted to the fundamentals. When the root is firmly established, the moral law will grow. Filial piety and brotherly respect are the root of humanity.”

Traditions is also one of the main focus in Confucian thought. It maintains social harmony and employs that a gentleman is one who follows tradition. Going back means maintaining the rituals that has been handed down from generation to generation and continuing to practice it.

Next is nurturing the goodness and the intelligence that one is born with through education. Everyone should also be given the equal opportunity to learn regardless on one’s social standing in the community. If one is interested, let him learn.

Analects 7:8

“Confucius said, ‘I do not enlighten those who are not eager to learn, nor arouse those who are not anxious to give an explanation of themselves. If I have presented one corner of the square and they cannot come back to me with the other three, I should not go over the points with them.’”

Since the problem also lies with the individual, Confucius tells us the the solution also lies within the individual. By becoming a chun tzu, in the Confucian way, one can slowly correct and straighten one’s character that will then cause a domino effect in everything else. By becoming a Confucian gentleman who enters himself on the Tao and expresses his being humane through conscientiousness and altruism, he is able to correct the wrongs in the society that are the causes of the absence in social harmony. 

Become the superior man. Revel on the higher things and shun selfish acts. Form your character through the Way, perform your moral duties, and deal well with the people around you.

Analect 1:6

“Young men should be filial when at home and respectful to their elders when away from home. They should be earnest and faithful. They should love all extensively and be intimate with men of humanity. When they have any energy to spare after the performance of moral duties, they should use it to study literature and the arts.”

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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.