INTRODUCTION TO CLASSICAL CHINESE PHILOSOPHY Lecture 13 Conclusion

INTRODUCTION TO CLASSICAL CHINESE PHILOSOPHY Lecture 13 Conclusion: The End of Classical Age and the Philosophy for the World Empire Instructor: Masayuki Sato 佐藤將之 National Taiwan University 【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”.

The Outline of Presentation (1/3) (1) Characteristics of the thought at the eve of the Warring State period a) Synthesis: The Lüshi Chuqiu Historical Background About Lü Buwei The Characterisitic of Thought b) Correlative Understanding: the Yizhuan c) Term “Change and transformation” as the Key concept

The Outline of Presentation (2/3) (2) Characteristics of the Qin-Han thoughts a ) New Categorization of thought: Sima Tan: “The Discussion of the Essentials of the Six schools” b) Predominance of Huang-Lao Thought 黃老思想 during the Early Han period

The Outline of Presentation (3/3) c) The Rise of the Han Confucianism as the Orthodox teaching of the Han dynasty Shusun Tong 叔孫通 Lu Jia 陸賈 Dong Zhongshu 董仲舒 (3) The Concept of Cheng 誠: “Co-creative sincerity” (4) Why could the Han Confucianism supersede the main stream position in the Chinese thought ?

Qin’s Expansion during the Final Stage for the Unification The Zhou Dynasty ended in 256 BC. As King Nan (周赧王 the last king ) died, King Zhao advanced his army to occupy the Zhou capital. Qin conqured Han in 230, Zhao in 228, Wei in 225, Chu in 223, Yan in 222, Qi in 221. Cf. Chu has been terminated Lu in 556 and Xunzi has been appointed the magistrate of Lanling province until 238.

The Lüshi Chuqiu : A Historical Background King Zhao of Qin 秦昭王 (307 -251 BCE) King Xiaowen 秦孝文王 (251 -250) Father of King Zheng? King Zhuangxiang 秦莊襄王 (Zichu 子楚 250 -247) Lü Buwei 呂不韋 King Zheng 秦王政 (247 -221) Unification of the Chinese world The First Emperor 秦始皇 (221 -210)

Lü Buwei 呂不韋 Lü Buwei was a merchant who made friends with prince Zichu who was stayed in Zhao as a hostage, and, with a huge amount of bribes, Lü Buwei successfully persuaded the Qin court into selecting Zichu as the successor of King Xiaowen. As Zichu’s ascend to throne, Lü Buwei has been appointed as the prime minister.

The Purpose of the Compilation of the Lüshi Chuqiu After the short reign of King Zhuangxiang, the 13 year-old Zheng ascended to the throne of the Qin in 247 BCE. Accordingly Lü Buwei was revered as regent (literally, the “father of the state”). Since the Zhou regime had already disappeared, Lü Buwei had an ambition for presenting a new blueprint to rule the world. He invited prominent scholars from all over the China to proceed with this project.

The Publication of of the Lüshi Chuqiu 如荀卿之徒，著書布天下 Scholars such as Xun Qing (i. e. , Xunzi) published their discourses, and have become well-known to the world. “[…. ]有能增損一字者予千金。” Anyone who can increase or decrease even only single character to its content, I will then offer ten thousand lumps of gold as a reward for the correction ! (“The Biography of Lü Buwei”, The Historical Records)

The Lüshi Chuqiu The Lüshi Chuqiu (Mr. Lü’s Spring and autumn Annals. The Lüshi Chunqiu text comprises 160 chapter 篇, and is divided into three major parts; “the Twelve Almanacs 紀 (1 -61)”, “the Eight Examinations 覧 (62 -124)”, and “the Six Discourses 論 (125 -160)” Each Six Discourses consist of six chapters. cf. 64 hexegrams of the Book of Change (the representation of all the phenomena of the world)

The contents of the Lüshi Chuqiu I have learnt the method with which the Yellow Emperor has educated his successor Emperor Zhuanxu […] The contents of “the Tweleve Almanacs” shows theory on order and disorder, as well as rise and fall of a state, and the way to know long and short lives, as well as good and bad fortunes. With this method, one can precisely master the rule of Heaven, Earth and human beings so that all the matters on right and wrong, as well as on “should do” and “should not do” will be illuminated without slightest obscurity.

The Characteristic of thought in the Lüshi Chuqiu (1) The analogical manifestation of the order of heaven and earth to the realm of the human society (2) The mastery of the principle for the change of phenomena in order to make a right political decision (3) Various contents of socio-political discourses of the Warring states’ masters have been included to serve this theoretical purpose.

The Characteristic of thought in the Lüshi Chuqiu It is eclectic if we focus upon each of the contents. Cf. “Confucian parts”, “Mohist parts” or “Daoist parts”, etc… Instead, it shows high level of integration in its contents if we focus upon the formation of the text, and the way and theoretical purpose [i. e. imitation of the Heavenly and Earthly way] each argument served.

The. Yijing 易經 and The Yizhuan 易傳 The Book of Changes, or Yijing 易經 or Zhouyi 周易. The Book of Changes has been one of five or six venerated classics which were supposed to have existed during the time of Confucius. It consists the canonical part and the commentarial part, called “The Ten Wings” (Shiyi 十翼 ) or “The Yizhuan 易傳”.

The. Yijing 易經 and The Yizhuan 易傳 The canonical part has a very ancient origin and is perhaps, an early Zhou divination text. The Commentarial part accumulated from the Spring and Autumn to the Warring State period (approximately 7 -3 BCE). The Commentarial part explains connects the 64 variations of the world phenomena as the process of the change and transformation (bianhua 變化).

The Characteristic of thought in the Yizhuan 易傳 This work is from 黃文塗堪輿研究中心http: //wt 38. com/to 03 -07/to 0307 -00. htm and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65

The Characteristic of thought in the Yizhuan 易傳 This work is from 北京联合大学—易学与经济发展研究中心 http: //www. buuyixue. org. cn/news_detail. asp? news_id=145 and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65

Term “Change and transformation” as the Key concept Heaven is lofty and honourable; earth is low. (Their symbols), Qian and Kun, (with their respective meanings), were determined (in accordance with this). Things low and high appear displayed in a similar relation. The (upper and lower trigrams, and the relative position of individual lines, as) noble and mean, had their places assigned accordingly. Movement and rest are the regular qualities (of their respective subjects). Hence comes the definite distinction (of the several lines) as the strong and the weak.

Term “Change and transformation” as the Key concept (Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil [or unlucky]. In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yi). Trans. by James Legge

Term “Chang and transformation” as the Key concept (Affairs) are arranged together according to their tendencies, and things are divided according to their classes. Hence were produced (the interpretations in the Yi, concerning) what is good [or lucky] and evil [or unlucky]. In the heavens there are the (different) figures there completed, and on the earth there are the (different) bodies there formed. (Corresponding to them) were the changes and transformations exhibited (in the Yi). Trans. by James Legge

This work is from Wang ju-fong http: //album. udn. com/jufong/photo/6273388? o=new and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65

This work is from Wang ju-fong http: //album. udn. com/jufong/photo/6273388? o=new and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65

The. Yijing 易經 and The Yizhuan 易傳 Thus, the statements on facts in 64 hexagrams in the canonical part (i. e. , prophecy for totally unknown future) has been transformed into the causal explanation between patterned phenomena of which would correspondingly represent each ethical meanings. In this combination of explication on the phenomenal change and their corresponding way for living ethical life has laid the foundation for Confucian worldview.

Sima Tan: “The Discussion of the Essentials of the Six schools” According to the “Great Commentary” to the Changes: “All-under-Heaven are of one goal, though they deliberate on it in many ways; they return to the same destination, though their paths differ. The Cosmologists (yinyang ), Confucians, Mohists, Terminologists (mingjia), Legalists, and The Way and its Virtue (daode) all strive to carry out good governance. It is merely that the different routes one takes in following their teachings differ in their reflectiveness. (Trans. By S. Queen: “Rethinking ‘school’ affiliation”)

Sima Tan: “The Discussion of the Essentials of the Six schools” The Daoists cause the essence and spirit of human beings to concentrate and unify so when active they unite with the formless and when tranquil they find contentment in the myriad things. In devising techniques, they follow the grand compliances of the Cosmologists, select the best of the Confucians and Mohists, and extract the essentials of the Terminologists and Legalists. (Trans. By S. Queen: “Rethinking ‘school’ affiliation”)

Predominance of Huang-Lao Thought during the Early Han period A political thought which has been associated with the Yellow Emperor and the Laozi. The part of Laozi can be identified with the thought in the extant the Book of Laozi. The part of the Yellow Emperor is still unknown. A silk manuscript text called “Huangdi Boshu (The Silk manuscripts of the Yellow Emperor)” might be identified with this school. However, the main contents of Huanglao thought may have consisted of two ideas: (1) Non-action and (2) The following the way of Heaven and Earth. This thought has been greatly supported by the imperial family (e. g. The Empress Dou) and feudal lords (e. g. Cao Shen, chancellor) during early-mid Han period.

The Rise of Confucianism (1): Shusun Tong 叔孫通 In the beginning of the Han dynasty, ministers and generals were often drunken and rude. They even fought with each other with weapons. Liu Bang (the First Emperor of the Han) asked Shusun Tong to establish appropriate court rituals. On Liu Bang’s request, Shusun Tong instructed 80 Confucian people to performed a magnificent ritual for celebrating the installation of Chang’an palace. Liu Bang was profoundly impressed by the power of rituals to make people so sober and regulated, by saying: “It is not until today that I came to know that the position of an emperor is so noble!”

The Rise of Confucianism (2): Lu Jia 陸賈（240－170 BCE） Lu Jia said “Your majesty has obtain the position to rule the world by your force. However, it is advisable to keep this position by means of both force and cultural ways, if your majesty wants your empire keep long. Han the Qin dynasty practiced the Confucian benevolence and duty and followed the way of ancient sage as her model, you would not have had a chance to rule the world like this!”

The Establishing Confucianism as the State Teaching Dong Zhongshu 董仲舒 （179－104 BCE） The author of The Luxuriant Dew of the Spring and Autumn Annals 春秋繁露 (82 chapters). He adviced the Emperor Wu, the most powerful monarch durig the Han period, to select Confucianism as the orthodox “state teaching” on which all the education and policy principle have been built, and to install the position of the “Erudite on the Five Confucian Canons” (五經博士).

Dong Zhongshu’s “ cosmological or eclectic Confucianism” Dong’s Confucianism has been built on his cosmological framework which has a correlative dynamism between natural and human spheres by means of Qi and Ying. Yang as their medium. On this conceptual framework, Dong argued that the deeds of a ruler should cause a corresponding results from natural worlds (e. g. , Heaven).

The Flow of the Influential Relationship between Confucianims and Daoism National Taiwan University Masayuki Sato Cofucian and Mohist Ethical Discourse Jixia and Analytical discourse: Inquiry into order of a country The analogical Xunzi’s synthesis of Ethical Imitation of Heaven Non-Action and Analytlical Discourse and Earth Commentary to the Book of Change Mr. Lü’s Spring Shusun Tong’s Huang-Lao Lu Jia’s and Autumn Proposal of Thought Annals Confuciaism State Rituals Dong Zhongshu’s Cosmological Confucianism Legalism of Han Fei

Daoist model for the meaning of the human existence Assimilation by Non-action to the Way and Creative Power/Virtue The assimilation into the Heavenly providence means the departure from human society ! Human society National Taiwan University Masayuki Sato Change Transformation Heaven – Earth Structure The Five Elements The Vital Breath (Qi)

Confucian model for the meaning of the human existence Assimilation by Non-action to the Way and Creative Power/Virtue Change Transformation Human society National Taiwan University Masayuki Sato Heaven – Earth Structure The Five Elements The Vital Breath (Qi)

Confucian model for the meaning of the human existence Assimilation by Non-action to the Way and Creative Power/Virtue Change Transformation Human society National Taiwan University Masayuki Sato Heaven – Earth Structure The Five Elements The Vital Breath (Qi)

Confucian model for the meaning of the human existence Assimilation by Non-action to the Way and Creative Power/Virtue The Practice of Rituals and Social Norms enables an individual ascend to the position of a ruler Human society National Taiwan University Masayuki Sato Change Heaven – Earth Structure The Five Elements The Vital Breath (Qi)

Confucian model for the meaning of the human existence Assimilation by Non-action to the Way and Creative Power/Virtue The Practice of Rituals and Social Norms enables an individual ascend to the position of a ruler Human society National Taiwan University Masayuki Sato Benevolence and morality Change Heaven – Earth Structure The Five Elements The Vital Breath (Qi)

(3) The Concept of Cheng 誠: “Co-creative sincerity” The Concept of Cheng 誠 It is translated as “sincerity” and “Co-creativity” (Roger Ames). It is the core value idea in the latter half of The Book of the Mean. Both Zhu Xi 朱熹 and anti-Zhu Xi Japanese Confucianists cherished this idea very much. It represent the psychological state of “sincerity”, but it also has unique dynamism in its manifestation. This work is fromほぼ日刊イトイ新聞 http: //www. 1101. com/edo/2004 -05 -04. html and used subject to the fair use doctrine of: • Taiwan Copyright Act Articles 52 & 65 • Japan Copyright Act Articles 35

(3) The Concept of Cheng 誠: “Co-creative sincerity” There are no usages of “cheng” basically pre. Warring States’ texts. In its earliest usage in the Book of Rituals (Liji 禮 記), it appears to mean “sincere mind” when one worships a deity. In the Book of Mencius, it independently appears (from the benevolence and righteousness). In the Mencius, it means the virtuous power to “move others” which is possessed by the person who practice goodness (shan 善).

(3) The Concept of Cheng 誠: “Co-creative sincerity” In the Zhuangzi, it started to denote “providential power of Heaven and Earth” which Daoist practioners should follow. 吾與之乘天地之誠 (Xuwugui) I will ride the process of co-creativity of Heaven and Earth… 修胸中之誠，以應天地之情而勿攖。 (Xuwugui) Nourish your co-creativity in your heart, and repspond the essence of Heaven and Earth with out disturbing it.

(3) The Concept of Cheng 誠: in the Xunzi Nothing is better than by sincerity to nourish the mind/heart of a superior man. In order to attain the perfection of sincerity, he will uphold no other than benevolence and practice no other than righteousness. If his mind/heart sticks to sincerity and steadily upholds benevolence, then his sincerity will be formed; if his sincerity is formed, then [his virtue] will become miraculous; if [his virtue] is miraculous, then he will enable things to be transformed.

(3) The Concept of Cheng 誠: in the Xunzi If his mind/heart sticks to sincerity and practices righteousness, then his sincerity will be in accordance with the principle [of order]; if his sincerity is in accordance with the principle [of order], then his mind/heart will become bright; if his mind/heart is bright, then he will enable things to be changed. Change and transformation appear in turn; this circle is called “the Heavenly Virtue. ”

(3) The Concept of Cheng 誠: in the Xunzi Although Heaven does not say anything, men think that Heaven is high; although Earth does not say anything, men thinks that Earth is thick; the four seasons do not say anything, people expect that the seasons will regularly succeed each other. It is by this regularity that sincerity is attained.

(3) The Concept of Cheng 誠: “Co-creative sincerity” [By the same token, ] once a superior man enters the [supreme realm of] Virtue, then he can make people understand him without uttering a word; he can be familiar with people without giving any favours; he possesses an awe-inspiring dignity without displaying his anger. All these are accomplished by a superior man who accords himself with the Mandate [of Heaven], and pays a special concern about the integration of his [moralities]. I follow

(3) The Concept of Cheng 誠: “Co-creative sincerity” In the Lüshi Chuqiu, it appears as a sincere state in her/his mind that can be transmitted to others and be able to change them. This mediating function can be explained as musical instrument metaphors (a resonance by tuning fork) Sincere state of mind/heart cheng

(3) The Concept of Cheng 誠: “Co-creative sincerity” In the Lüshi Chuqiu, it appears as a sincere state in her/his mind that can be transmitted to others and be able to change them. This mediating function can be explained as musical instrument metaphors (a resonance by tuning fork) Transmission of essence (jing 精) Sincere state of mind/heart cheng

(3) The Concept of Cheng 誠: “Co-creative sincerity” In the Lüshi Chuqiu, it appears as a sincere state in her/his mind that can be transmitted to others and be able to change them. This mediating function can be explained as musical instrument metaphors (a resonance by tuning fork) Sincere state of mind/heart cheng

The Analogical Relationship of Cheng between Human and Natural Spheres term/sphere subject aspect 1 aspect 2 cheng 誠 of human sphere humankind 變化 transformation into ethical self cheng 誠 of natural sphere 化 不言 nature (Heaven, transformation of (without words) Earth, myriad things four seasons) possible translation �焉 (no words) sincerity 未施 (no charities) truthfulness 不怒 (no anger) providence

(3) The Concept of Cheng 誠: “Co-creative sincerity” In the Lüshi Chuqiu, it appears as a sincere state in her/his mind that can be transmitted to others and be able to change them. This mediating function can be explained as musical instrument metaphors (a resonance by tuning fork) The “receiver” also becomes virtuous. Sincere state of mind/heart The Rule by non-verbal ordinance cheng

Why could the Han Confucianism supersede the main stream position in the Chinese thought ? (1) The Han Cosmological Confucianism has incorporated Daoist elements (concepts of change and co-creativity, vital breath, and Heaven-Earth argumentative framework) into its own. (2) Moreover, Confucianism had a system of teaching (i. e. , rituals and social norms) by which an ideal human sociopolitical order could be constructed. (3) It is impossible to become any level of super human Daoist sage in that human beings are only human.

Questions for further discussions (1) What, do you think, were the reasons that Confucianism has become the main stream of Chinese thought? (2) Why did the early Chinese thinkers focus upon the concept of change and transformation so closely ? (3) Which text from the Analects to the Commentary to the Book of Change has been the most influential on contemporary Chinese values and way of thinking and in what sense?

INTRODUCTION TO CLASSICAL CHINESE PHILOSOPHY This is the end of the whole course. Thank you very much ! Masayuki Sato 佐藤將之 National Taiwan University

Copyright Declaration Work Licensing Author/ Source 孔子燕居像，〔明〕佚名曲阜孔府藏 The work is in the public domain, resulting from the intellectual property rights have expired. Wiki User Dencey http: //commons. wikimedia. org/wiki/File: Xun_zi. jpg 2011. 16 visited. This work is from 黃文塗堪輿研究中心http: //wt 38. com/to 03 -07/to 03 -07 -00. htm and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65 Wiki Philolo http: //zh. wikipedia. org/wiki/File: Xiantianbagua. png 2012/1/2 visited This work is from 北京联合大学—易学与经济发展研究中心 http: //www. buuyixue. org. cn/news_detail. asp? news_id=145 and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65 This work is from Wang ju-fong http: //album. udn. com/ju-fong/photo/6273388? o=new and used subject to the fair use doctrine of Taiwan Copyright Act Articles 52 & 65

Copyright Declaration Work Licensing Author/ Source Wiki Shizhao http: //zh. wikipedia. org/wiki/File: Dong_zhongshu. jpg 2012/02/10 visited 頁37 -42 National Taiwan University Masayuki Sato This work is fromほぼ日刊イトイ新聞http: //www. 1101. com/edo/200405 -04. html and used subject to the fair use doctrine of: • Taiwan Copyright Act Articles 52 & 65 • Japan Copyright Act Articles 35