Truly be new every day new every single

茍日新 , 日日新 , 又日新. . . 作新民. . . 雖舊邦 , 其命惟新. Truly be new every day, new every single day, and again, new every day. . Make a new people. . Though the Zhou state is old, its Mandate is new. (Great Learning, Commentary A. 2) The Great Learning 1. 2. 3. 4. Background Theme and structure The three guidelines to utopia and world peace Eight stages of self-cultivation 1

1) Background Two texts: Great Learning & Doctrine of the Mean both Confucian “summa” in Han period “Records of Rites” (c. 100 BCE) Great Learning traditionally attributed to Zengzi (Confucius’s disciple Zeng Shen, d. 436 BCE) More likely a Qin product (c. 221 -213 BCE) 2

2) Theme and structure Text may seem abstract in places but concrete method of action management li is absent from discussion Power of individual to realize value in the world of action (a Mencian text) Knowledge derived from action rather than from reason (interpretation given in this translation) 3

THE EIGHT STAGES THE THREE GUIDELINES 1. Straightening out affairs 2. Extending understanding 3. Making intentions genuine 4. Balancing the mind 5. Refining one's person 6. Aligning one's house 7. Ordering the state out in Making One's Virtue Bright SAGE WITHIN inner work Making a New People KING WITHOUT outer work 8. Setting the world at peace Dwelling in the Highest Good 4

3) The Three Guidelines [Text I. A] 1. Making one's "bright virtue" shine 2. Renewing the people 3. Dwelling in the highest good ("limits of the good") – 1. Mencian notion of innate virtue – 2. Mencian doctrine: "Every man can be a Yao or a Shun" – 3. Knowledge lies not in "much" but in “knowing the limits” These are discussed, in turn, in Section II. A of the Commentary. 5

Consequences of following the 3 guidelines [Text A] Follows 3 Guidelines entailed psychological consequences (sequential logically; simultaneous practically) Only after wisdom reaches this dwelling does one possess certainty; Only after one possesses certainty can one become tranquil; Only after one becomes tranquil can one become secure; Only after one becomes secure can one contemplate alternatives; Only after one can contemplate alternatives can one comprehend. 6

Confucian “mind work” Tranquility: a perspective from which one can “contemplate alternatives” -Deliberate and determine action choices successfully [Xunzi’s emptiness, focus, tranquility] When "perception" is right, action is right 7

Knowing priorities and consequences What is the challenge? The world is complex: Affairs have their roots and branches, situations Individual affairs have "roots & branches" have their ends and beginnings. essential & inessential aspects [need to distinguish] Affairs. To lead to other know whataffairs comes first and what comes after is to be near theis. Dao. action in holistic/dynamic context affairs “end and begin” The world is not a static array of things – it is a flow of “morphing” contexts 8

TEXT 3. The Eight Stages [Text B] Only after affairs have been straightened out may one’s understanding be fully extended. Onlymemorized after one’s understanding is fully extendedsteps Easily series of self-cultivations may one’s intentions be perfectly genuine. Heart of text is commentary unpacking of stages Only after one’s intentions are perfectly genuine may one’s mind be balanced. Only after one’s mind is balanced may one’s person be refined. Only after one’s person is refined may one’s household be aligned. Only after one’s household is aligned may one’s state be ordered. Only after one’s state is ordered may the world be set at peace. 9

Commentary on the Three Guidelines II. A. 2. Renewing the people The Basin Inscription of Tang says: “Truly new each day. New each and every day. Again, new each day. ” The Announcement of Kang says, “Make a new people. ” The Poetry says: Though the Zhou is an ancient state Its mandate is new. For this reason, the junzi never fails to strive to the utmost. A radical reformation of traditionalism 10

4) The path to perfect action The key lies in understanding the order through which one can master the art of social action Order includes 3 basic segments: Outer--learning from real experience Inner--perfecting oneself Outer--transforming others 11

THE COMMENTARY ON THE EIGHT STAGES Straightening Out Affairs and Extending Understanding [II. B. 1 -2] Usual translation of “Straightening Out Affairs”: Confucius said, “Investigation “In hearing lawsuits, I am no better than others. of things” What is imperative is to make it so that there are no lawsuits!” misses key element: Notfrom permitting those whose claims have no substance to Learning action in the world exhaust their explanations, acting in great awe of the will of the Relational nature of things; task is putting them in order people: this is the meaning of “knowing the root. ” This is the Not a matter reflection -meaning of “theofextension of understanding. ” process of learning starts with action Set out for Sagehood in medias res -- attempt to order First object of order is one's own thoughts – Outer turns back to Inner ENTER ON THE PATH OF INNER CULTIVATION TO “SAGE WITHIN” 12

The Mencian interpretation of II. B. 1 -2 Mencius holds that all people have good nature: their hearts are programmed to approve of virtue (6 A. 6) Don't begin by attempting to discriminate among arguments Make your agenda bringing about order Wisdom is not a function of theory adjudication Wisdom is a function of effort to create order Methodology: Trial and error Knowledge & Action are One -- skill knowledge 13

Making intentions perfectly genuine [II. B. 3] Making the intentions perfectly genuine means being without self Mind's -deceit. evaluative capacities are as clear as senses is the sameasaswhen we we hate odor or like a a It is. Itthe same hatea abad odor or like beautiful color. It describes a processcolor. of perfect inner beautiful correspondence. The issue of "self-deception" concernsalert "private action" For this reason, a junzi is inevitably when alone. (thought) The small person will do bad things when at his ease; there nothing may not do. When he is observed by a junzi, Keepisthe mindheopen to natural moral responses however, he will cover up the bad things that he has done and "Be any watchful of one's solitude. " exhibit good ones. But the junzi casts upon him a glance that sees through as to his very lungs and liver – of what use is Self-honesty concealment? This is why it is said that when one is perfectly genuine within it may be seen externally. . 14

Balancing the mind [II. B. 4] Mind is unsettled by affect: desires, emotion Concerning the phrase, “refining one’s person lies in balancing These create "inauthentic" dispositions (transient one’s mind”: response If one patterns) possesses anger and resentment one’s mind will not be fully Loss ofbalanced. focus: If one is in fear one’s mind will not be balanced. You don't see what you're looking at If one takes pleasure in delights one’s mind will not be balanced. You hearand what you're listening If onedon't is anxious fretful one’s mind willtonot be balanced. You don't taste the food you're eating When the mind is not focused one does not see what one Goal is toat, sustain theone constant dispositions the is looking hear what is listening to, or knowofthe taste of the. Greater food one. Self eats. 15

Refining one's person [II. B. 5] When people come to those for whom they hold kinlike affection This are means: Escaping the limits of personal perspective they partial. When they come to those whom they view as base and predispositions of judgment evil they– are onepartial. must perfect impartial perception When the come to those whom they revere with awe they are partial. Escape: When they come to those whom they pity and feel sorrow Partiality from: love of family; reaction to rank; fear of power; for they are partial. feelings of sympathy; feelings of disdain When they come to those whom they disdain and hold in contempt they are "The partial. Analects: 4. 10: junzi is never unalterably for or against anything; he simply ranges himself beside the right (yi). " Thus it is rare to find in the world one who can love, but know the bad points of those he loves; hate, but know the good points of those he hates. 16

Goal is complete "reciprocity": make oneself a roleplayer rather than an "accidental" individual One feels affect, but does not let it cloud judgment: "Love, but see the flaws in those you love; hate, but see the good. . . " After Stage 5: Sage Within perfected; ready to cultivate King Without 17

Aligning one's house [II. B. 6] There are none whoof cannot instruct their households but can Training ground social practice: instruct others. Cultivate virtues/skills of filiality; "junior-ity"; Hence the junzi perfects the teaching in his state without parenting; presiding leaving his household. As these virtues are cultivated, reach stage where people Filiality is what one takes to serve one’s ruler. respond The behavior of the younger brother is what one takes to One become an agent of "transformation" serve has one’sthen elders. Kindness is what one takes to preside over the masses. 18

Ordering the state / Setting the world at peace [II. B. 7 -8] People respond with Mencian "love of beautiful virtue" (6 A. 6) Sage becomes recognized as the limit of goodness and people seek to "dwell" with him Selflessness of cultivated junzi attracts people 1. to be his people/subjects 2. to emulate his selflessness (model) His rule then what of thethe people love; II. B. 1 -2: "Actbecomes: in awe of. Love the hearts people; thishate is hate. thewhat root they of knowledge. " which is precisely the rule we started with 19

Mencius 1 A. 1 (Mencius’s first words): Your Majesty, why must you speak of profit? Indeed, there is nothing but humanity (ren) and right (yi). A Confucian version of the Daoist return to simplicity Meng Xianzi said, Ultimately, the King and his high ministers abandon all “Heof who possesses horses/ wealth and chariots does not inquire into goals personal profit matters of raising chickens and pigs. Their only goal is yi The household that has stored ice to chip does not raise dogs and sheep. They give over tools of profit—goods, lands—and risk The household of of a hundred living on support peoplechariots alone does not keep servants to collect taxes – The fully individual: rather"public" than harbor tax collector, better to harbor brigands!” This is the King Without This is to say that a state does not take profit as profit; it takes righteousness as profit. 20