Introduction to Classical Chinese Philosophy By Masayuki Sato

Introduction to Classical Chinese Philosophy By Masayuki Sato Lecture Seven The Jixia Academy and Transformation of Intellectual Miliu 【本著作除另有註明外，採取創用CC「姓名標示－非商業性－相同方式分享」台灣 2. 5版授權釋出】 The “Work” under the Creative Commons Taiwan 2. 5 License of “BY-NC-SA”.

Contents of Today’s Lecture 1/2 n (1) Great transformation of the intellectual miliu during the Warring States period n a) Historical background: Confucianism vs. Mohism n b) Mencius’ involvement with civil war of the state of Yan n c) Ethical argumentation → analytical Discourse

Contents of Today’s Lecture 2/2 n (2) Characteristics of Jixia Thought n a) What is “Jixia Academy 稷下學宮” ? n b) Inquiry into practical theory for attaining the order of a country rather than arguing the effect of morality n c) Development of various theoretical terms n Cf. fa　法, 　fen　分, 　gong　公, 　shi　勢 n d) The cases of Tian Pian 田駢, Shen Dao 慎到　and Zou Yan 驟衍 n (3) The Significance of the Jixia thought in the context of Chinese Intellectual thought

Confucianism vs. Mohists n Common characteristics n Exaltation of the worthy n Welfare of people n Anti-aggressive war n The overwhelming power of anthropomorphic concept of Heaven n Importance of worship for Heaven and ancestral spirit

Confucianism vs. Mohists n Contradiction n Pro-music vs. Anti-music n Pro-funerals vs. Anti-funerals n Different level of love vs. equal love to all n Acceptance of fate vs. reject of fate n Definition of the term “li 利” n →Profit (Mencius) vs. Welfare of people

A Reason of Advent of Analytical Discourse n A plausible reason to explain why ethical discourse yielded to analytical discourse is that the confrontation between Confucians and Mohists about policy making caused, ironically, a deterioration in the living conditions of the ruled people. In the state of Yan, chief minister Zi Zhi 子之was placed on the throne of Yan by King Kuai 燕王噲 because King Kuai believed that Zi Zhi was a sage. To go by evidence in the Hanfeizi, King Kuai seemed to practise Mohist policies. Strong opposition to Zi Zhi’s enthronement caused a devastating civil war. The Shiji maintains that Mencius, as visiting chancellor, persuaded the Qi king to “punish” (fa 伐) Yan.

Qi’s Invasion into Yan and Mencius’ subtle “role” n In the Mencius, although the description is much milder, we can read the text as saying that Mencius certainly gave the Qi court a positive answer about whether Qi could attack Yan or not. Consequently, the army of Qi marched on the capital of Yan. Reflecting on these historical facts, Mencius’ positive answer concerning Qi’s military intervention in the civil war in Yan might have been prompted by his antipathy towards the predominant control by Mohists over the court of Yan.

The Warring States (ca. 260 BCE ) 齊國 The State of Qi （Yellow color）臨淄 The Capital Linzi Cf. 燕國 The State of Yan （pink color） Wiki Philg 88

Tian family-ruled Qi and Jixia Academy n In the eyes of students of intellectual history, one of the main characteristics of the 150 year history of Qi under the rule of the Tian family is Qi’s unprecedented commitment to intellectual activity and its contribution to the later development of Chinese thought. n This academic activity is known as“the Jixia Academy”(Jixia zhi xue 稷下之學).

The Rise and Fall of the Jixia Academy n 齊太公　Tian He, the founder of Tian-Qi dynasty(？─384 BCE) n → 齊侯剡→ 齊桓公→ 齊威王 King Wei → development and heyday n 齊宣王 King Xuan (r. 319 -301 BCE) n Cf. Duke Xiao of Qin (r. 361 BC - 338 BCE) perish n 齊湣王 King Min (killed in military defeat) n 齊襄王 King Xiang (restoration) restoration n 齊王建 The Last King Jian

The History of Jixia Academy n The intellectual activity of the Jixia can be divided into four stages: n i) from the origin to the reign of King Wei; n ii) from the reign of King Xuan to that of the King Min; n iii) the last period of King Min; n iv) from King Xiang to the Last King Jian.

Jixia Academy n The reason for naming the academic activity “Jixia”is uncertain. One plausible explanation is that the quarter in which the masters lived was beside the“Gate of Ji (稷門), which was located on the western or southern side of the Qi capital Linzi 臨淄. n There are not any personal names of thinkers associated with the establishment of Jixia Academy n cf. Academy of Plato, Lykeion of Aristotle

The Jixia Academy 稷下 n The Jixia Academy 稷下 was established in the state of Qi 齊. It witnessed its heyday during the reign of King Xuan 齊宣王 (r. 319 -301). Prominent masters, like Zou Yan 鄒衍, Chunyu Kun 淳于髡, Tian Pian 田駢, Jiezi 接子, Shen Dao 慎到 or Huan Yuan 環淵 were bestowed the title of senior grand master (shang dafu 上大夫).

A Description of the Prosper of the Jixia Academy by Sima Qian n King Xuan of Qi was fond of scholars of classics and advocators/persuaders of statecraft and diplomacy. There were seventy-six masters, and among them Zou Yan, Chunyu Kun, Tian Pian, Jie Yu, Shen Dao and Huan Yuan, who were all ranked as high as the Upper Officer at the Qi court. They did not [need to] involve themselves in governing the state; all they had to do was take part in discussions. That was why the activity of the masters at the Jixia became prosperous again. The population of the Academy reached numbers from the hundreds up to the thousands.

Generous Treatment of Scholars n Hundreds of intellectuals lived in this area. Among them, the most prominent scholars were called “master”(xiansheng 先生) and their rank was equivalent to that of a higher-ranking or grand officer at the Qi court (shangdaifu 上大夫). They received very generous stipends and were exempted from daily administrative tasks.

Prominent Jixia Masters n Early half of King Xuan period (319 -310 BC) n Song Xing 宋銒 n Mencius 孟子 n Latter half of King Xuan period (310 -300 BC) n Tian Pian 田駢 n Shen Dao 慎到 n Zou Yan 驟衍 n Post King Min Period (274 BC-) n Xunzi 荀子

The Key Topic of the Jixia’s discussions: Order and Disorder (of a state/society) n The retirement of Mencius from the fray was followed by the rise of prominent thinkers who, Sima Qian wrote: n 自騶衍[. . . ]騶奭之徒，各著書言治亂之事，以干事主，豈可勝道哉！

The Key Topic of the Jixia’s discussions: Order and Disorder (of a state/society) n The retirement of Mencius from the fray was followed by the rise of prominent thinkers who, Sima Qian wrote: n 自騶衍[. . . ]騶奭之徒，各著書言治亂之事，以干事主，豈可勝道哉！ n “published their opinion on the matter of order and disorder (of a state).

Key Topics (2) : The Way in Tian Pian’s dialogue with King of Qi (King Xuan? ) n Tian Pian persuaded the Qi king with the method of the Way. The king of Qi commented on [Tian Pian’s theory]. He said: “The area I possess is the state of Qi. I hope to hear about the rule of Qi. ” n Tian Pian answered: “My words enable you to attain [orderly] government without involving yourself in your government. It is as if you could obtain timber out of nothing. National Taiwan University Masayuki Sato

Key Topics (2) : The Way in Tian Pian’s dialogue with King of Qi (King Xuan? ) n I hope that you will be able to obtain [orderly] government of Qi spontaneously. I will explain [the essence of my theory] with plain examples or with a broad array of facts [I collected]. How can I limit my theory to explaining the government of the state of Qi! Every process of transformation which responds to [environmental] demands has its manifestation. If one is in accordance with the natural essence [of things] and allows these things to work spontaneously for him, nothing is attained inappropriately. National Taiwan University Masayuki Sato

A Description on the Thought of Peng Meng, Tian Pian, and Shen Dao n They (Peng Meng, Tian Pian, and Shen Dao) considered that the first thing for them to do was to adjust the controversies about different things. They said, “Heaven can cover, but it cannot sustain; Earth can contain, but it cannot cover. The Great Dao embraces all things, but It does not discriminate between them. ” They knew that all things have what they can do and what they cannot do. Hence it is said, “If you select, you do not reach all; if you teach some things, you must omit the others; but the Dao neglects none. ” n (The “Tianxia” Chapter, The Book of Zhuangzi, n trans. by J. Legge)

Shen Dao in The Zhuangzi n Therefore, Shen Dao discarded his knowledge and also all thought of himself, acting only where he had no alternative, and pursued it as his course to be indifferent and pure in his dealings with others. He said that the best knowledge was to have no knowledge, and that if we had a little knowledge it was likely to prove a dangerous thing. Conscious of his unfitness, he undertook no charge, and laughed at those who valued ability and virtue. n (The “Tianxia” Chapter, The Book of Zhuangzi, n trans. by J. Legge)

A Search for the “Principle” behind Phenomena : Jixia Master Tian Pian 田駢 n Master Tian was reciting a book. The Master Tian said: “It n n was during the reign of Sage Ruler Yao that the peace of the National Taiwan University Masayuki Sato world has been fully attained. ” Master Song asked Master Tian: “Can I call this ‘the rule by National Taiwan University Masayuki Sato the Sage kings’? ” Peng Meng was sitting beside them, but disregared the his (lower position) and dared to say : “You should say that it was the rule of the sage law, not the rule of the Sage kings. ” Master Song said: “What is the difference between the rule of National Taiwan University Masayuki Sato principle and Sage kings？” Peng Meng said: “It is you who confuse the accordance National Taiwan University Masayuki Sato between name and actuality! ”

A Search for the “Principle” behind Phenomena : Jixia Master Tian Pian 田駢 n (Peng Meng contined: ) “The sage law comes from the supreme principle. If [one argues that] such supreme principle comes out from inside oneself, a person is not such principle. By the same token, that which generates supreme principle must not be such a thing as a human individual. Thus, the rule of the Sage kings can only be attainable on individual case; the rule of sage law covers every cases. Only sage kings can understand with their insights that such a way (by the rule of supreme principle) can bring profits to people and things of National Taiwan University Masayuki Sato the world. ” n The Master Song was still bewildered so that he asked Master Tian. Mater Tian answered “The words of Meng is right. ” n (The Book of Master Ying Wen, vol. I) National Taiwan University Masayuki Sato

A Search for the “Principle” behind Phenomena : Jixia Master Tian Pian 田駢 n (Peng Meng contined: ) “The sage law comes from the supreme principle. If [one argues that] such supreme principle comes out from inside oneself, a person is not such principle. By the same token, that which generates supreme principle must not be such a thing as a human individual. Thus, the rule of the Sage kings can only be attainable on individual case; the rule of sage law covers every cases. Only sage kings can understand with their insights that such a way (by the rule of supreme principle) can bring profits to people and things of the world. ” National Taiwan University Masayuki Sato n The Master Song was still bewildered so that he asked Master Tian. Mater Tian answered “The words of Meng is right. ” n (The Book of Master Ying Wen, vol. I) National Taiwan University Masayuki Sato

Four “Nobel prize winner” Shen Dao 慎到 n Shen Dao was one of the most prominent socio- political thinkers of the human intellectual history. He completely transformed the actual state of argumentation on socio-political issue in the history of early Chinese thought. After Shen Dao, moral issue oriented socio-political discourse changed into a more objective and analytic one. Shen Dao’s ideas which caused a “paradigm shift” in the sociopolitical discourse in early Chinese intellectual history which can be divided into the following three points:

Four “Nobel prize winner” Shen Dao 慎到 n (1) Shen Dao has observed that the source of political authority comes from authoritative power itself, not very much from the virtue or wisdom of a ruler. n (2) He argued that it would be simply nonsense to advocate the necessary of moral virtue, e. g. , one’s loyalty to a state or a lord, to maintain the sociopolitical order of a country.

Shen Dao (1): Paradigm shift of the traditional value of political idea n The negation of idea of loyalty as the Source of Political Authority n One cannot blame the demise of a country solely on a lord himself; one cannot attribute its accomplishment of order only to the power of a single person. Whether a country will become orderly or disorderly is decided by appointing the worthy to [the proper] position in its government, not by seeking their loyalty to their lord.

Shen Dao (1): Paradigm shift of the traditional value of political idea n The negation of as the Source of idea of loyalty Political Authority n 亡國之君，非一人之罪也；治國之君，非一人之力。將治亂，在乎賢使任職，而不在於忠也。 n One cannot blame the demise of a country solely on a lord himself; one cannot attribute its accomplishment of order only to the power of a single person. Whether a country will become orderly or disorderly is decided by appointing the worthy to [the proper] position in its government, not by seeking their loyalty to their lord. National Taiwan University Masayuki Sato

Shen Dao (1): Paradigm shift of the traditional value of political idea n The negation of as the Source of Political Authority n 亡國之君，非一人之罪也；治國之君，非一人之力。將治亂，在乎賢使任職，而不在於忠也。 n One cannot blame the demise of a country solely on a lord himself; one cannot attribute its accomplishment of order only to the power of a single person. Whether a country will become orderly or disorderly is decided by appointing the worthy to [the proper] position in its government, not by seeking their loyalty to their lord. National Taiwan University Masayuki Sato

The Political dynamism by the concept of Loyalty in the traditional ethical discourse National Taiwan University Masayuki Sato ruler ministers A ruler practice his virtue of loyalty and trustworthy People come to support him people

Unification of the World !

Shen Dao’s Theory for establishing a stable state National Taiwan University Masayuki Sato ruler Establishment of the state institution which embody fair and right distribution of resource to the all member of a society Minister and People work for their state for themselves ministers people

Attainment of Sociopolitical Stability !

Four “Nobel prize winner” Shen Dao 慎到 n (3) He provided a major conceptual tools for analyzing the rise and fall of a state: n shi 勢 (authoritative power) n fen 分(division and distribution) n fa 法 (law) n gong 公 (equality and fairness—now often translated as “public”)

Shen Dao (1): The Source of Political Authority n The Master Shen said: “A flying dragon is riding on clouds, a jumping serpent monster is wandering in mist. If the clouds disappear and the mist vanishes, these dragon and serpent monster is no less than earthworms. That is because they have lost their vehicle. In the case that a wise man’s position is humble, his opinion is excluded even by a fool. In contrast, the position of a fool is sufficiently high, he can even subjugate a wise man. The Sage rulers such as Yao and Shun cannot subjugate no more three people, if they are commoner, while the tyrants such as Jie and Zhou can disturb entire the world. From these facts, I come to know that it is power and authority, not wisdom and erudite, that a ruler must rely on. National Taiwan University Masayuki Sato

Shen Dao (2): The Distinction and Distribution of Social Status and Role n If one rabbit runs through a town street, a hundred people chase it. This is not because one rabbit can be shared by one hundred people, but because its distribution has not been determined. As long as the distribution has not been determined, then even such a sage king as Yao would exhaust his strength [to get it]. How much more the common people! National Taiwan University Masayuki Sato

Shen Dao (2): The Distinction and Distribution of Social Status and Role n If piles of rabbits fill the market places, but passers-by take no interest in them, that is not because they do not desire them, but because their distribution has already been determined. If the distribution has already been determined, even the basest of men will not fight for it. Therefore, the way to control All -under-Heaven and the country lies solely in determining distribution! National Taiwan University Masayuki Sato

Shen Dao (3): Theory of Law n The [essential function of the] law is to treat equally the behaviors of the people of the world, and lays a foundation for the most fair and stable [socio-political] institution. Thus, both the advices by wise men, arguments by sophists cannot exceed the sphere of what law allows. Also, neither officer-aspirants or ministers are allowed to obtain the fame or credit, if their deeds do not match what law allows. n (The Shenzi Fragments) National Taiwan University Masayuki Sato

Zou Yan 驟 (鄒) 衍: The Founder of theory of Dynamism and Change n The Founder of theory of Ying-Yang 陰陽 and Wuxing 五行 n Analogical exploration of things in ALL space and time from visible to invisible: n Theorization of rise and fall of dynastic history with that of five virtues n Cf. a theoretical role foretelling “next. ” n “The real founder of all Chinese scientific thought. ” (Joseph Needham)

The Image of Yin-Yang

The Five Elements Wood Water Fire Metal Soil

The Five Elements generative relationship overcoming relationship n

Zou Yan n He saw that the rulers were becoming ever more dissolute and incapable of valuing virtue. . So he examined deeply into the phenomena of the increase and decrease of the Yin and the Yang, and wrote essays totaling more than 100, 000 words about their strange permutations, and about the cycles of the great sages from beginning to end. His sayings were vast and far-reaching, and not in accord with the accepted beliefs of the classics. First he had to examine small objects, and from these he drew conclusions about large ones, until he reached what was without limit.

Zou Yan n First he spoke about modern times, and from this he went back to the time of the Emperor Huang. The scholars all studied his arts. . He began by classifying China's notable mountains, great rivers and connecting valleys; its birds and beasts; the fruitfulness of its water and soils, and its rare products; and from this extended his survey to what is beyond the seas, and men are unable to observe. Then starting from the time of the separation of the Heavens and the Earth, and coming down, he made citations of the revolutions and transmutations of the Five Powers (Virtues), arranging them until each found its proper place and was confirmed (by history).

Zou Yan n (Zou Yan) maintained that what the Confucians called the "Middle Kingdom" (i. e. China) holds a place in the whole world of but one part in eighty-one. … Princes, dukes and great officials, when they first witnessed his arts, fearfully transformed themselves, but later were unable to practice them. n (“Bibliographies of Mencius and Xun Qing”, The Historical Record of Sima Qian, n Trans. By J. Needham) Needham, Joseph. 1978. The Shorter Science and Civilisation in China. Colin A. Ronan, ed. Cambridge: Cambridge University Press. pp. 142 -143

The concept of Change (Bian-hua 變化) n The theorization of the ying-yang concept, and the five elements stimulated the analysis into “change” or “transformation” per se. Many aspects of human and environmental phenomena were to be explained by the adoption of the concept of change. In this sense, Zou Yan proposed his theory of dynastic transition from the view of change, the Zhuangzi 莊子 described the overwhelming power of change in which human being no more than minute. Xunzi 荀子 partly accepted but drastically reversed Zhuangzi’s view, argued that a human can transform her/himself into an ethical being.

The Significance of the Jixia thought in the context of Chinese Intellectual thought n (1) Beyond the judgment on one ruler’s virtue (though they did not completely deny the value of ethical principles), mechanisms on how a socio-political order can be maintained, has become topics of their intellectual activity. The Jixia scholars probed these issues with more analytical attitude. n (2) Various theoretical and conceptual terms have been invented to discuss socio-political issues. n (3) From this theoretical ground for analyzing sociopolitical dynamism, rise and fall of a dynasties in future, too, were predicted analogically.

The Significance of the Jixia thought in the context of Chinese Intellectual thought Ethics or virtues per se have become no more than one of many conditions for attaining ideal socio-political order and obtaining the support or obedience from people toward their ruler. Transformation of argumentative mode of Chinese Philosophy has been proceeded as : “Ethical Discourse” 　　▼ Jixia Masters 　　　　　　 ▼ “Analytical Discourse”

Questions and further discussions n (1) What kind of element do you think, e. g. historical, intellectuals, and others could cause such a great intellectual transformation? n (2) Besides the treatment of ethical matters, what kind of elements can be taken as fundamental difference between Mohist-Mencius line of discourse and the that of the Jixia masters? n (3) Which thinkers do you think influenced the following development of thought, or the formation of “the mode of Chinese thinking” most profoundly: Tian Pian, Shen Dao and Zou Yan, and why?

Introduction to Classical Chinese Philosophy Thank you very much! Lecture Seven The Jixia Academy and Transformation of Intellectual Miliu

Copyright Declaration Work Licensing Author/ Source Wiki Philg 88 http: //zh. wikipedia. org/wiki/File: ZH%E 6%88%98%E 5%9 B%BD%E 4%B 8%83%E 9%9 B%84%E 5%9 C%B 0%E 5%9 B%BE. jpg 2011/09/22 visited 宣王喜文學遊說之士… 且數百千人司馬遷《史記》自騶衍…豈可勝道哉！司馬遷《史記．卷七四．孟子荀卿列傳》田駢以道術說齊[王]… 因性任物而莫不宜當。劉安《淮南子‧道應訓》頁24 -25 National Taiwan University Masayuki Sato 頁26 -27 This work comes from Chinese Text Project, http: //ctext. org/zhuangzi/tianxia/ens, edited by Donald Sturgeon, English translated by James Legge, and used in accordance with the FAQ of Chinese Text Project by GET

Copyright Declaration Work Licensing Author/ Source 田子讀書…「蒙之言然。」尹文《尹文子‧卷上》頁29 -30 National Taiwan University Masayuki Sato 亡國之君…而不在於忠也。慎到《慎子．知忠》頁34 -35 National Taiwan University Masayuki Sato

Copyright Declaration Work Licensing Author/ Source 慎子曰：「飛龍乘雲… 而賢智之不足慕也。韓非子《韓非子·難勢》頁44 National Taiwan University Masayuki Sato 一兔走街…故治天下及國在乎定分而已矣。慎到《慎子‧逸聞》頁46 -47 National Taiwan University Masayuki Sato 法者，所以齊天下之動 …臣不得背法而有功。慎到《慎子‧逸聞》頁49 National Taiwan University Masayuki Sato

Copyright Declaration Work Licensing Author/ Source Wiki Gregory Maxwell http: //zh. wikipedia. org/wiki/File: Yin_yang. svg 2011/09/22 visited Wiki user 用心閣 http: //zh-classical. wikipedia. org/wiki/File: Fiveelement. JPG 2011/09/22 visited 頁56 Needham, Joseph. 1978. The Shorter Science and Civilisation in China. Colin A. Ronan, ed. Cambridge: Cambridge University Press. pp. 142 -143