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Classical China
Content on this page
- Homework Dropbox
- Crash Course World History Videos
- Small Group Discussion Topics
- Support Documents
- Maps
- Images
- PowerPoint Review
- Selected Readings and Reading Exercises
- Other videos
1. Homework Dropbox
On the day of the test, you will need to include all of the following in your homework folder for an A. Less one item is a B. Less two items is a C, and so on. Caveat: Your 4CN are mandatory. Absent those, you automatically earn an F until you submit them--and if you submit them late, they're guaranteed to receive more scrutiny.
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Confucius's Analects Reading Guide and Worksheets
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2. Crash Course World History Video
3. Small Group Discussion Topics
- Evaluate the strengths and weaknesses of classical Chinese society.
- Trace the rise of Confucianism.
- Identify the ways that Confucian philosophy supported the political structure in China.
- Summarize why bureaucracy developed in classical China.
- How was China able to accept two major belief systems, Confucianism and Daoism?
- Trace the nature of the continuity of Chinese culture over time.
- Trace the development and use of technology in classical China.
4. Support Documents
Some Notes on Shang China
Some Notes on Qin China
Some Notes Through Han China
Wikipedia's Entry on the Silk Roads
Read section 1. For section 2, read through 2.5 (Roman Empire). Read sections 3 and 4.
5. Maps
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6. Images
7. PowerPoint Review
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A .ppt from another AP World class |
8. Selected Readings and Exercises
Introduction to Daoism
Daoism or 道教 (dào jiào) is one of China’s major religions indigenous to the country. The primary belief is in learning and practicing “The Way” (Dao) which is the ultimate truth to the universe.Also known as Taoism, Daoism traces its roots to 6th Century BC Chinese philosopher Laozi wrote the iconic book Dao De Jing on the tenets of the Dao.
Laozi’s successor, Zhuangzi, further developed Daoist principles. Writing in the 4th Century BC, Zhuangzi recounted his famed “Butterfly Dream” transformational experience, where he dreamt he was a butterfly but upon awakening, posed the question “Was it the butterfly dreaming he was Zhuangzi.”
Daoism as a religion didn’t really flourish until hundreds of years later around 100 AD, when Taoist hermit Zhang Daoling founded a sect of Daoism known as the Way of the Celestial Matters. Through his teachings, Zhang and his successors codified many aspects of Daoism.
Conflicts with Buddhism:
Daoism grew quickly from 200-700 AD, where more rituals and practices emerged. During this period, Daoism faced competition from the growing spread of Buddhism which came to China via traders and missionaries from India.
Unlike Buddhism, Daoists do not believe that life is suffering. Daoism believes that life is generally happy but that it should be lived with balance and virtue. The two religions often butted heads when both vied to become the official religion of the Imperial Court. Daoism did become the official religion of the Tang Dynasty (618-906 AD), but in later dynasties it was supplanted by Buddhism. In the Mongol-led Yuan Dynasty (1271-1368) Daoists attempted to gain favor with the Yuan court but lost several debates against Buddhists in 1281. As a result, many Daoists texts were burned.
During the Cultural Revolution from 1966-1976, many Daoist temples were destroyed. Following economic reforms in the 1980s many have been restored and the number of Daoists have grown. There are currently 25,000 Daoists priests and nuns in China and over 1,500 temples. Many ethnic minorities in China also practice Daoism. (see chart)
Beliefs:
Daoist beliefs have undergone a series of changes in its history. In the 2nd Century the Shangqing school of Daoism emerged that focused on meditation, breathing and recitation of verses. This was the dominant practice of Daoism until about 1,100 AD.
In the 5th Century AD, the Lingbao school emerged which borrowed much from Buddhist teachings such as reincarnation and cosmology. The use of talismans and the practice of alchemy were also associated with the Lingbao school. This school of thought was eventually absorbed into the Shangqing school during the Tang Dynasty.
In the 6th Century, Zhengyi Daoists, who believed in protective talismans and rituals, emerged. Zhengyi Daoists performed offering rituals for showing thanks and the retreat ritual that includes repentance recitations and abstinence. This school of Daoism is still popular today.
Around 1254, Daoist priest Wang Chongyang developed the Quanzhen school of Daoism. This school of thought used meditation and breathing to promote longevity, many are also vegetarian. The Quanzhen school also further combines the three main Chinese teachings of Confucianism, Daoism and Buddhism. Due to the influence of this school, by the late Song Dynasty (960-1279) many of the lines between Daoism and other religions were blurred. The Quanzhen school is also still prominent today.
Main Tenets:
The Dao: The ultimate truth is the Dao or The Way. The Dao has several meanings. It is the basis of all living things, it governs nature, and it is a method to live by. Daoists do not believe in extremes, instead focusing on the interdependence of things. There is no total good or evil or negative and positive. The Yin-Yang symbol exemplifies this view. The black represents the Yin the white represents the Yang. Yin is also associated with weakness and passivity and Yang with strength and activity. The symbol shows that within the Yang there exists the Yin and vice versa. All nature is the balance between the two.
De: Another key component of Daoism is the De, which is the manifestation of the Dao in all things. De is defined as having virtue, morality and integrity.
Immortality: Historically, the highest achievement of a Daoist is to achieve immortality through breathing, meditation, helping others and the use of elixirs. In early Daoist practices, priests experimented with minerals to find an elixir for immortality, laying the groundwork for ancient Chinese chemistry. One of these inventions was gunpowder, which was discovered while searching for an elixir. Daoists believe that influential Daoists are transformed into immortals who help guide others.
Daoism Today:
Daoism has influenced Chinese culture for over 2,000 years. Its practices have given birth to martial arts such as Tai Chi and Qigong. Healthy living such as practicing vegetarianism and exercise. And its texts have codified Chinese views on morality and behavior, regardless of religious affiliation.
Daoism or 道教 (dào jiào) is one of China’s major religions indigenous to the country. The primary belief is in learning and practicing “The Way” (Dao) which is the ultimate truth to the universe.Also known as Taoism, Daoism traces its roots to 6th Century BC Chinese philosopher Laozi wrote the iconic book Dao De Jing on the tenets of the Dao.
Laozi’s successor, Zhuangzi, further developed Daoist principles. Writing in the 4th Century BC, Zhuangzi recounted his famed “Butterfly Dream” transformational experience, where he dreamt he was a butterfly but upon awakening, posed the question “Was it the butterfly dreaming he was Zhuangzi.”
Daoism as a religion didn’t really flourish until hundreds of years later around 100 AD, when Taoist hermit Zhang Daoling founded a sect of Daoism known as the Way of the Celestial Matters. Through his teachings, Zhang and his successors codified many aspects of Daoism.
Conflicts with Buddhism:
Daoism grew quickly from 200-700 AD, where more rituals and practices emerged. During this period, Daoism faced competition from the growing spread of Buddhism which came to China via traders and missionaries from India.
Unlike Buddhism, Daoists do not believe that life is suffering. Daoism believes that life is generally happy but that it should be lived with balance and virtue. The two religions often butted heads when both vied to become the official religion of the Imperial Court. Daoism did become the official religion of the Tang Dynasty (618-906 AD), but in later dynasties it was supplanted by Buddhism. In the Mongol-led Yuan Dynasty (1271-1368) Daoists attempted to gain favor with the Yuan court but lost several debates against Buddhists in 1281. As a result, many Daoists texts were burned.
During the Cultural Revolution from 1966-1976, many Daoist temples were destroyed. Following economic reforms in the 1980s many have been restored and the number of Daoists have grown. There are currently 25,000 Daoists priests and nuns in China and over 1,500 temples. Many ethnic minorities in China also practice Daoism. (see chart)
Beliefs:
Daoist beliefs have undergone a series of changes in its history. In the 2nd Century the Shangqing school of Daoism emerged that focused on meditation, breathing and recitation of verses. This was the dominant practice of Daoism until about 1,100 AD.
In the 5th Century AD, the Lingbao school emerged which borrowed much from Buddhist teachings such as reincarnation and cosmology. The use of talismans and the practice of alchemy were also associated with the Lingbao school. This school of thought was eventually absorbed into the Shangqing school during the Tang Dynasty.
In the 6th Century, Zhengyi Daoists, who believed in protective talismans and rituals, emerged. Zhengyi Daoists performed offering rituals for showing thanks and the retreat ritual that includes repentance recitations and abstinence. This school of Daoism is still popular today.
Around 1254, Daoist priest Wang Chongyang developed the Quanzhen school of Daoism. This school of thought used meditation and breathing to promote longevity, many are also vegetarian. The Quanzhen school also further combines the three main Chinese teachings of Confucianism, Daoism and Buddhism. Due to the influence of this school, by the late Song Dynasty (960-1279) many of the lines between Daoism and other religions were blurred. The Quanzhen school is also still prominent today.
Main Tenets:
The Dao: The ultimate truth is the Dao or The Way. The Dao has several meanings. It is the basis of all living things, it governs nature, and it is a method to live by. Daoists do not believe in extremes, instead focusing on the interdependence of things. There is no total good or evil or negative and positive. The Yin-Yang symbol exemplifies this view. The black represents the Yin the white represents the Yang. Yin is also associated with weakness and passivity and Yang with strength and activity. The symbol shows that within the Yang there exists the Yin and vice versa. All nature is the balance between the two.
De: Another key component of Daoism is the De, which is the manifestation of the Dao in all things. De is defined as having virtue, morality and integrity.
Immortality: Historically, the highest achievement of a Daoist is to achieve immortality through breathing, meditation, helping others and the use of elixirs. In early Daoist practices, priests experimented with minerals to find an elixir for immortality, laying the groundwork for ancient Chinese chemistry. One of these inventions was gunpowder, which was discovered while searching for an elixir. Daoists believe that influential Daoists are transformed into immortals who help guide others.
Daoism Today:
Daoism has influenced Chinese culture for over 2,000 years. Its practices have given birth to martial arts such as Tai Chi and Qigong. Healthy living such as practicing vegetarianism and exercise. And its texts have codified Chinese views on morality and behavior, regardless of religious affiliation.
Introduction to Legalism
Though some of the Legalists borrowed certain ideas from the Taoists, they used Taoist ideas for completely different purposes, and the two philosophies were generally in conflict with one another. Most of the famous Legalists of ancient China were advisers to rulers who were bent on organizing society on a rational basis and finding means to strengthen their states agriculturally and militarily. Instead of being devoted to conformity to the processes of nature, the Legalists were interested in the disconformities which could be imposed through government institutions. They devised elaborate means for controlling people's lives and actions through laws and punishments.
The advice these Legalists gave tended in the direction of regulating every aspect of people's lives so that they would have the discipline to work hard in the fields and fight hard on the battlefields. Many of the laws they recommended were extremely harsh. In the state of Ch'in, (modern spelling = QIN) where Legalist advisers were most influential, rewards might be generous, but death and mutilation wee often the order of the day.
You will read in other sections about the monumental achievements of the Ch'in dynasty in unifying China for the first time and extending its military influence over an enormous geographical area. When it comes to the influence of Legalist thinking, the striking thing is that the Chinese until recent times drew one historical lesson from the rise and fall of the Ch'in: the limits of force. It was widely recognized that force was necessary to unify the state and to mobilize society. Yet many people were convinced that the brutality of Ch'in rule was what undermined it in the end. Many of the Legalists presented law as an alternative to morality -a more reliable means of ensuring a disciplined and cohesive society. It was this resort to law as distinct from morality that aroused widespread misgivings in later times. As they reflected on the harshness of Ch'in rule and the bleakness of Legalist ideas about human nature, many Chinese were convinced that it is easier to make laws to compel people to behave in certain ways than to inspire them to behave morally but that, over the long run, law without morality is a weak basis for a stable society. Largely because of this experience in their early history, the relation between force and persuasion, between law and morality, has been for centuries a problem of intense interest to the Chinese people. It remains a central problem right down to the present day.
The Legalist tradition in ancient China culminated in the thought of Shang Mang and Han Feizi. Han Feizi lived in the third century B.C. Han Feizi (sometimes spelled Fei) served for a time at the Ch'in (QIN) court but was put to death in 233 B.C. in a plot instigated by his one-time friend, Li Ssu, a chief minister to the first emperor of the Ch'in. Can you puzzle together what might have been the nature of Han’s critique of Confucianism and evaluate what elements his brand of Legalism would have been most at odds with Confucian ideas.
Though some of the Legalists borrowed certain ideas from the Taoists, they used Taoist ideas for completely different purposes, and the two philosophies were generally in conflict with one another. Most of the famous Legalists of ancient China were advisers to rulers who were bent on organizing society on a rational basis and finding means to strengthen their states agriculturally and militarily. Instead of being devoted to conformity to the processes of nature, the Legalists were interested in the disconformities which could be imposed through government institutions. They devised elaborate means for controlling people's lives and actions through laws and punishments.
The advice these Legalists gave tended in the direction of regulating every aspect of people's lives so that they would have the discipline to work hard in the fields and fight hard on the battlefields. Many of the laws they recommended were extremely harsh. In the state of Ch'in, (modern spelling = QIN) where Legalist advisers were most influential, rewards might be generous, but death and mutilation wee often the order of the day.
You will read in other sections about the monumental achievements of the Ch'in dynasty in unifying China for the first time and extending its military influence over an enormous geographical area. When it comes to the influence of Legalist thinking, the striking thing is that the Chinese until recent times drew one historical lesson from the rise and fall of the Ch'in: the limits of force. It was widely recognized that force was necessary to unify the state and to mobilize society. Yet many people were convinced that the brutality of Ch'in rule was what undermined it in the end. Many of the Legalists presented law as an alternative to morality -a more reliable means of ensuring a disciplined and cohesive society. It was this resort to law as distinct from morality that aroused widespread misgivings in later times. As they reflected on the harshness of Ch'in rule and the bleakness of Legalist ideas about human nature, many Chinese were convinced that it is easier to make laws to compel people to behave in certain ways than to inspire them to behave morally but that, over the long run, law without morality is a weak basis for a stable society. Largely because of this experience in their early history, the relation between force and persuasion, between law and morality, has been for centuries a problem of intense interest to the Chinese people. It remains a central problem right down to the present day.
The Legalist tradition in ancient China culminated in the thought of Shang Mang and Han Feizi. Han Feizi lived in the third century B.C. Han Feizi (sometimes spelled Fei) served for a time at the Ch'in (QIN) court but was put to death in 233 B.C. in a plot instigated by his one-time friend, Li Ssu, a chief minister to the first emperor of the Ch'in. Can you puzzle together what might have been the nature of Han’s critique of Confucianism and evaluate what elements his brand of Legalism would have been most at odds with Confucian ideas.
Introduction to Confucianism
Confucius lived in China about 500-and-something BC. He gave lots of thought to the proper way of living in this world. In fact he more or less invented the system of thought that has dominated Asian society until, well, today. Of course, over the last 2,600 years many people have interpreted, re-interpreted, and re-re-interpreted him, but Confucius' impact on Asia has arguably been more profound than that of Jesus on Europe. In any case, Confucius ranks up there with Jesus, Muhammad, and the Buddha as one of the most influential thinkers ever. Confucius, unlike the other three mentioned above, was not interested in the afterlife. He is reputed to have said that he would worry about the next world only after figuring out the proper way to live in this one.
What is the proper way to live in this one? Confucius believed that everyone had their role to play based on their relationship to others. If everyone fulfilled their duties and kept their place then society would be stable and harmonious. Obviously, this is a rather conservative philosophy. There are five basic human relationships in Confucianism: (1) ruler to ruled; (2) father to son; (3) husband to wife; (4) elder brother to younger brother; and (5) friend to friend. For Confucius and his followers, the relationship between father and son was the most important. You've no doubt heard of ``filial piety'' and with good reason - it is THE virtue for Confucians. Confucius also incorporated the notion of the four classes: the scholar, the peasants, the artisans (a.k.a. craftsmen), and the lowest of the low, the merchant. Notice two things, the place of the peasant and the absence of warriors. Confucianism had no need of war, because if everyone is following their proper role then there should be no war. If there is war, then Confucianism is out the window anyway. China never glorified the warrior as much as Japan and Europe did. Also, the class order put peasants second since they provided the food that everyone else needed to live. Artisans at least make useful things, but merchants were viewed as parasites whose only purpose was to live (and get rich) off the sweat of others' labor.
Why is the father-son relationship more important than the ruler-ruled relationship? Good question. Because the ruler is supposed to set a moral example for his people and rule with a paternalistic attitude toward his subjects. Thus, he is expected to rule like a father rules his family. If he had to use his position (rather than personal example) to keep the others in line then he obviously wasn't a worthy ruler. Here's the kicker: the Chinese came to believe that Heaven didn't recognize the right to power of an unworthy ruler. Thus, if there are rebellions and natural disasters in the land, it is because the Emperor is not fulfilling his proper duties. For Confucians this is a much greater sin because the Emperor, as head of the household, has more responsibility in addition to more power. A second son has little responsibility and less power, so his sins are correspondingly less destructive to the family. End result: if you rebel and win then society views you as the legitimate ruler, since if the previous ruler had been fulfilling his Confucian duties properly you could never have successfully rebelled. (Kind of twisted logic, but who said human societies are logical?)
All this by the way has a lot to do with Japanese history during and after the middle ages. After establishing his government, Tokugawa Ieyasu (1543-1616) set out to destroy any remaining pockets of Christianity in Japan (which had initially been seen as a counter balance to the influence of the Buddhist monks). He consciously encouraged the study and spread of Confucianism. However, in Japan a few little elements were dropped. First, the idea that a ruler could be legitimately overthrown wasn't real popular with the Tokugawa family. Also, since the samurai had a monopoly on power they inserted themselves at the top of the list of classes--``scholars'' became ``samurai.'' However, most samurai had a decent education and during Tokugawa rule they were expected to be well educated as well as good with a sword. To accommodate the change in policy against rebellion, the most important relationship was changed from father-son to ruler-ruled. The father-son relationship was still quite important, but it became secondary. Confucianism continued to be stressed and taught to children in Japan right up to 1945.
Confucius lived in China about 500-and-something BC. He gave lots of thought to the proper way of living in this world. In fact he more or less invented the system of thought that has dominated Asian society until, well, today. Of course, over the last 2,600 years many people have interpreted, re-interpreted, and re-re-interpreted him, but Confucius' impact on Asia has arguably been more profound than that of Jesus on Europe. In any case, Confucius ranks up there with Jesus, Muhammad, and the Buddha as one of the most influential thinkers ever. Confucius, unlike the other three mentioned above, was not interested in the afterlife. He is reputed to have said that he would worry about the next world only after figuring out the proper way to live in this one.
What is the proper way to live in this one? Confucius believed that everyone had their role to play based on their relationship to others. If everyone fulfilled their duties and kept their place then society would be stable and harmonious. Obviously, this is a rather conservative philosophy. There are five basic human relationships in Confucianism: (1) ruler to ruled; (2) father to son; (3) husband to wife; (4) elder brother to younger brother; and (5) friend to friend. For Confucius and his followers, the relationship between father and son was the most important. You've no doubt heard of ``filial piety'' and with good reason - it is THE virtue for Confucians. Confucius also incorporated the notion of the four classes: the scholar, the peasants, the artisans (a.k.a. craftsmen), and the lowest of the low, the merchant. Notice two things, the place of the peasant and the absence of warriors. Confucianism had no need of war, because if everyone is following their proper role then there should be no war. If there is war, then Confucianism is out the window anyway. China never glorified the warrior as much as Japan and Europe did. Also, the class order put peasants second since they provided the food that everyone else needed to live. Artisans at least make useful things, but merchants were viewed as parasites whose only purpose was to live (and get rich) off the sweat of others' labor.
Why is the father-son relationship more important than the ruler-ruled relationship? Good question. Because the ruler is supposed to set a moral example for his people and rule with a paternalistic attitude toward his subjects. Thus, he is expected to rule like a father rules his family. If he had to use his position (rather than personal example) to keep the others in line then he obviously wasn't a worthy ruler. Here's the kicker: the Chinese came to believe that Heaven didn't recognize the right to power of an unworthy ruler. Thus, if there are rebellions and natural disasters in the land, it is because the Emperor is not fulfilling his proper duties. For Confucians this is a much greater sin because the Emperor, as head of the household, has more responsibility in addition to more power. A second son has little responsibility and less power, so his sins are correspondingly less destructive to the family. End result: if you rebel and win then society views you as the legitimate ruler, since if the previous ruler had been fulfilling his Confucian duties properly you could never have successfully rebelled. (Kind of twisted logic, but who said human societies are logical?)
All this by the way has a lot to do with Japanese history during and after the middle ages. After establishing his government, Tokugawa Ieyasu (1543-1616) set out to destroy any remaining pockets of Christianity in Japan (which had initially been seen as a counter balance to the influence of the Buddhist monks). He consciously encouraged the study and spread of Confucianism. However, in Japan a few little elements were dropped. First, the idea that a ruler could be legitimately overthrown wasn't real popular with the Tokugawa family. Also, since the samurai had a monopoly on power they inserted themselves at the top of the list of classes--``scholars'' became ``samurai.'' However, most samurai had a decent education and during Tokugawa rule they were expected to be well educated as well as good with a sword. To accommodate the change in policy against rebellion, the most important relationship was changed from father-son to ruler-ruled. The father-son relationship was still quite important, but it became secondary. Confucianism continued to be stressed and taught to children in Japan right up to 1945.
Daoism, in Its Own Words Lao Tzu
The following quips, quotes, and verses are from the Daoist sage Lao Tzu. As you read them, think about what they're saying. What about them makes them clearly Daoist? Look for themes like harmony, love, flexibility, temperance, self-reflection,
1. “Being deeply loved by someone gives you strength, while loving someone deeply gives you courage.”
2. “The journey of a thousand miles begins with a single step.”
3. “Simplicity, patience, compassion.
These three are your greatest treasures.
Simple in actions and thoughts, you return to the source of being.
Patient with both friends and enemies,
you accord with the way things are.
Compassionate toward yourself,
you reconcile all beings in the world.”
4. “A good traveler has no fixed plans and is not intent on arriving.”
5. “Those who know do not speak. Those who speak do not know.”
6. “When I let go of what I am, I become what I might be.”
7. “Life is a series of natural and spontaneous changes. Don't resist them; that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.”
8. “The truth is not always beautiful, nor beautiful words the truth.”
9. “When you are content to be simply yourself and don't compare or compete, everyone will respect you.”
10. “Nature does not hurry, yet everything is accomplished.”
11. “Time is a created thing. To say 'I don't have time,' is like saying, 'I don't want to.”
12. “Be content with what you have;
rejoice in the way things are.
When you realize there is nothing lacking,
the whole world belongs to you.”
13. “Care about what other people think and you will always be their prisoner.”
14. “A man with outward courage dares to die; a man with inner courage dares to live.”
15. “Stop thinking, and end your problems.”
16. “Silence is a source of Great Strength.”
17. “The best fighter is never angry.”
18. “Kindness in words creates confidence. Kindness in thinking creates profoundness. Kindness in giving creates love.”
19. “Do you have the patience to wait until your mud settles and the water is clear?”
20. “Give a man a fish and you feed him for a day. Teach a man how to fish and you feed him for a lifetime.”
21. “Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habit. Watch your habits; they become character. Watch your character; it becomes your destiny.”
22. “The snow goose need not bathe to make itself white. Neither need you do anything but be yourself.”
23. “Manifest plainness,
Embrace simplicity,
Reduce selfishness,
Have few desires.”
24. “Respond intelligently even to unintelligent treatment”
25. “The flame that burns Twice as bright burns half as long.”
26. “By letting go it all gets done.”
27. “To attain knowledge, add things everyday. To attain wisdom, remove things every day.”
28. “Music in the soul can be heard by the universe.”
29. “Because of a great love, one is courageous.”
30. “I have just three things to teach: simplicity, patience, compassion. These three are your greatest treasures.”
The following quips, quotes, and verses are from the Daoist sage Lao Tzu. As you read them, think about what they're saying. What about them makes them clearly Daoist? Look for themes like harmony, love, flexibility, temperance, self-reflection,
1. “Being deeply loved by someone gives you strength, while loving someone deeply gives you courage.”
2. “The journey of a thousand miles begins with a single step.”
3. “Simplicity, patience, compassion.
These three are your greatest treasures.
Simple in actions and thoughts, you return to the source of being.
Patient with both friends and enemies,
you accord with the way things are.
Compassionate toward yourself,
you reconcile all beings in the world.”
4. “A good traveler has no fixed plans and is not intent on arriving.”
5. “Those who know do not speak. Those who speak do not know.”
6. “When I let go of what I am, I become what I might be.”
7. “Life is a series of natural and spontaneous changes. Don't resist them; that only creates sorrow. Let reality be reality. Let things flow naturally forward in whatever way they like.”
8. “The truth is not always beautiful, nor beautiful words the truth.”
9. “When you are content to be simply yourself and don't compare or compete, everyone will respect you.”
10. “Nature does not hurry, yet everything is accomplished.”
11. “Time is a created thing. To say 'I don't have time,' is like saying, 'I don't want to.”
12. “Be content with what you have;
rejoice in the way things are.
When you realize there is nothing lacking,
the whole world belongs to you.”
13. “Care about what other people think and you will always be their prisoner.”
14. “A man with outward courage dares to die; a man with inner courage dares to live.”
15. “Stop thinking, and end your problems.”
16. “Silence is a source of Great Strength.”
17. “The best fighter is never angry.”
18. “Kindness in words creates confidence. Kindness in thinking creates profoundness. Kindness in giving creates love.”
19. “Do you have the patience to wait until your mud settles and the water is clear?”
20. “Give a man a fish and you feed him for a day. Teach a man how to fish and you feed him for a lifetime.”
21. “Watch your thoughts; they become words. Watch your words; they become actions. Watch your actions; they become habit. Watch your habits; they become character. Watch your character; it becomes your destiny.”
22. “The snow goose need not bathe to make itself white. Neither need you do anything but be yourself.”
23. “Manifest plainness,
Embrace simplicity,
Reduce selfishness,
Have few desires.”
24. “Respond intelligently even to unintelligent treatment”
25. “The flame that burns Twice as bright burns half as long.”
26. “By letting go it all gets done.”
27. “To attain knowledge, add things everyday. To attain wisdom, remove things every day.”
28. “Music in the soul can be heard by the universe.”
29. “Because of a great love, one is courageous.”
30. “I have just three things to teach: simplicity, patience, compassion. These three are your greatest treasures.”
Han Fei Tzu
(c280 BC-233 BC) Philosopher and political theorist of the Legalist School (Fa Chia)
The following quips, quotes, and verses are from the Legalist teacher Lao Tzu. As you read them, think about what he is saying. What about these passages makes them clearly Legalist? What themes do you see?
1. It is dangerous for a ruler to trust others. He who trusts others can be manipulated by others.
2. Indeed, customs differ between the past and the present. To try to govern the people of a chaotic age with benevolence and lenient measures is like to drive wild horses without reins and whips.
3. Tao does not have a visible existence, nor does it have an intelligible function.
4. When it comes to women, the wise ruler may enjoy them, but should not be drawn into their pleads or submit to
their requests.
When it comes to people who are close to him, he enjoys them, but is sure to hold them responsible for what they say, and prevent them from expressing unasked for opinions.
When it comes to uncles, brothers, and chief vassals, he should punish them when their advice leads to failure, and promote them when their advice leads to success. He should not promote them erratically.
5. When you hear any statements made, do not alter or shift them. Just compare them with the actions, and observe whether the statements and actions correspond with each other.
6. …Placing too much value on minor advantages will impede major advantages.
7. When dealing with a ruler, if you talk about high caliber people, he will think you are suggesting that he is inferior to them; and if you discuss low caliber people, he will think you are trying to make yourself look good so you can manipulate him.
If you discuss his likes, he will suppose that you want to take advantage of him; and if you discuss what he hates, he will suppose you are attempting to meddle with his patience.
If you speak too straightforward and forthright to him, he will think you are somehow lacking in something/unwise and will avoid you. If you speak too fancily and explanatory, he will think you are too conceited and will disregard you.
If you are too unspecific when you present your ideas, he will conclude you are a sissy who is too cowardly to express what he means. If you are too expressive/enthusiastic and verbose, he will regard you as a crude vulgar person who wants to look down at him.
8. The key to persuasion is in knowing how to feature the perspectives that the person you are talking to wants to promote, while you downplay the aspects that he wants to hide. …
9. In ancient times, Duke Wu of Cheng planned to invade Hu. So he gave his daughter in marriage to the ruler of Hu, causing him to ease his mind. Then he asked his ministers, “I am considering starting a military campaign. What countries should we invade?”
His High Officer Kuan Ch’i Ssu said, “We should invade Hu.”
Greatly angered, Duke Wu had the man executed, exclaiming, “Hu is our brother state. How can you suggest invading it?”
The Ruler of Hu heard about what happened, assumed that Cheng was on friendly terms with him; and lowered his guard against a potential invasion. Not long afterwards, however, the people of Cheng attacked and conquered Hu.
There was a rich man who lived in Sung. One day, rain caused his mud fence to topple. Both his son and his neighbor told him, “If you don’t rebuild the fence immediately, robbers might come.”
That evening, the man was indeed robbed of a great deal of property—and from then on, his family had high regard for the son’s judgment, but was suspicious of the neighbor’s family.
Though both men in these stories made statements that turned out to be true, the man in the first case was executed, while the one in the second case incurred suspicion. It’s not like they had trouble obtaining the right information. It’s simply that they had trouble using it the right way.
10. It is human nature to choose safety and gain over danger and trouble.
11. An insane person is running eastwards and the person running after him is also running eastward. Their running eastward is the same. But their motives behind their running eastward are different.
12. Eels are similar to snakes. Silkworms are similar to caterpillars. People are scared when they see snakes, and surprised when they see caterpillars. And yet, fishermen are willing to hold eels in their hands, and women are willing to pick up silkworms. So, when there is profit, people turn as brave as Meng Pen and Chuan Chu.
13. The seven tacts [a sovereign should use] are:
1. Comparing and inspecting all available different theories
2. Making punishment definite and authority clear
3. Bestowing rewards faithfully and everybody exert his ability
4. Listening to all sides of every story and holding every speaker responsible for it
5. Issuing spurious edicts and making pretentious appointments
6. Inquiring into cases by manipulating different information
7. Inverting words and reversing tasks.
14. King Hui of Wey said to Pu P’i, “When you hear my voice, what does it sound like to you?”
He replied, “I, your servant, hear Your Majesty’s compassion and beneficence.”
Delighted to hear this, the King said, “And then to what extent will my achievement progress?”
“To the extent of ruin,” Pu P’i replied.
The King curiously said, “But being compassionate and beneficent are good deeds to practice—so why would it lead to ruin?”
Pu P’i replied, “Compassion results in leniency, and beneficence results in fondness of conferring favors. If Your Majesty is lenient, you will neglect censuring those who have faults. If Your Majesty if fond of conferring favors, you will bestow rewards without first waiting for merit to appear. If people who are guilty of faults are not punished, and those who have no merit are rewarded, then isn’t ruin a likely outcome?”
Li K’uei was Governor of the Upper Land under Marquis Wen of Wey, and he wanted every man in the region be a good shooter. He issued a decree that if any men were involved in an unsettled legal dispute, they would have a target shooting competition, and the winner would win the suit, while the loser would lose the suit.
As soon as the decree was issued, the whole region began practicing archery day and night continuously.
And then, when the region went to war with the Ch’ins, they obliterated them due to the fact that everyone was such a good archer.
15. Rulers and ministers have different interests. Thus, ministers can never be [completely] loyal.
16. … Rewards should not be anything except great and certain. This will make people regard them as profitable.
Punishments should not be anything but severe and definite. This will make people fear them.
Laws should not be anything but uniform and steadfast. This will make people understand them.
(c280 BC-233 BC) Philosopher and political theorist of the Legalist School (Fa Chia)
The following quips, quotes, and verses are from the Legalist teacher Lao Tzu. As you read them, think about what he is saying. What about these passages makes them clearly Legalist? What themes do you see?
1. It is dangerous for a ruler to trust others. He who trusts others can be manipulated by others.
2. Indeed, customs differ between the past and the present. To try to govern the people of a chaotic age with benevolence and lenient measures is like to drive wild horses without reins and whips.
3. Tao does not have a visible existence, nor does it have an intelligible function.
4. When it comes to women, the wise ruler may enjoy them, but should not be drawn into their pleads or submit to
their requests.
When it comes to people who are close to him, he enjoys them, but is sure to hold them responsible for what they say, and prevent them from expressing unasked for opinions.
When it comes to uncles, brothers, and chief vassals, he should punish them when their advice leads to failure, and promote them when their advice leads to success. He should not promote them erratically.
5. When you hear any statements made, do not alter or shift them. Just compare them with the actions, and observe whether the statements and actions correspond with each other.
6. …Placing too much value on minor advantages will impede major advantages.
7. When dealing with a ruler, if you talk about high caliber people, he will think you are suggesting that he is inferior to them; and if you discuss low caliber people, he will think you are trying to make yourself look good so you can manipulate him.
If you discuss his likes, he will suppose that you want to take advantage of him; and if you discuss what he hates, he will suppose you are attempting to meddle with his patience.
If you speak too straightforward and forthright to him, he will think you are somehow lacking in something/unwise and will avoid you. If you speak too fancily and explanatory, he will think you are too conceited and will disregard you.
If you are too unspecific when you present your ideas, he will conclude you are a sissy who is too cowardly to express what he means. If you are too expressive/enthusiastic and verbose, he will regard you as a crude vulgar person who wants to look down at him.
8. The key to persuasion is in knowing how to feature the perspectives that the person you are talking to wants to promote, while you downplay the aspects that he wants to hide. …
9. In ancient times, Duke Wu of Cheng planned to invade Hu. So he gave his daughter in marriage to the ruler of Hu, causing him to ease his mind. Then he asked his ministers, “I am considering starting a military campaign. What countries should we invade?”
His High Officer Kuan Ch’i Ssu said, “We should invade Hu.”
Greatly angered, Duke Wu had the man executed, exclaiming, “Hu is our brother state. How can you suggest invading it?”
The Ruler of Hu heard about what happened, assumed that Cheng was on friendly terms with him; and lowered his guard against a potential invasion. Not long afterwards, however, the people of Cheng attacked and conquered Hu.
There was a rich man who lived in Sung. One day, rain caused his mud fence to topple. Both his son and his neighbor told him, “If you don’t rebuild the fence immediately, robbers might come.”
That evening, the man was indeed robbed of a great deal of property—and from then on, his family had high regard for the son’s judgment, but was suspicious of the neighbor’s family.
Though both men in these stories made statements that turned out to be true, the man in the first case was executed, while the one in the second case incurred suspicion. It’s not like they had trouble obtaining the right information. It’s simply that they had trouble using it the right way.
10. It is human nature to choose safety and gain over danger and trouble.
11. An insane person is running eastwards and the person running after him is also running eastward. Their running eastward is the same. But their motives behind their running eastward are different.
12. Eels are similar to snakes. Silkworms are similar to caterpillars. People are scared when they see snakes, and surprised when they see caterpillars. And yet, fishermen are willing to hold eels in their hands, and women are willing to pick up silkworms. So, when there is profit, people turn as brave as Meng Pen and Chuan Chu.
13. The seven tacts [a sovereign should use] are:
1. Comparing and inspecting all available different theories
2. Making punishment definite and authority clear
3. Bestowing rewards faithfully and everybody exert his ability
4. Listening to all sides of every story and holding every speaker responsible for it
5. Issuing spurious edicts and making pretentious appointments
6. Inquiring into cases by manipulating different information
7. Inverting words and reversing tasks.
14. King Hui of Wey said to Pu P’i, “When you hear my voice, what does it sound like to you?”
He replied, “I, your servant, hear Your Majesty’s compassion and beneficence.”
Delighted to hear this, the King said, “And then to what extent will my achievement progress?”
“To the extent of ruin,” Pu P’i replied.
The King curiously said, “But being compassionate and beneficent are good deeds to practice—so why would it lead to ruin?”
Pu P’i replied, “Compassion results in leniency, and beneficence results in fondness of conferring favors. If Your Majesty is lenient, you will neglect censuring those who have faults. If Your Majesty if fond of conferring favors, you will bestow rewards without first waiting for merit to appear. If people who are guilty of faults are not punished, and those who have no merit are rewarded, then isn’t ruin a likely outcome?”
Li K’uei was Governor of the Upper Land under Marquis Wen of Wey, and he wanted every man in the region be a good shooter. He issued a decree that if any men were involved in an unsettled legal dispute, they would have a target shooting competition, and the winner would win the suit, while the loser would lose the suit.
As soon as the decree was issued, the whole region began practicing archery day and night continuously.
And then, when the region went to war with the Ch’ins, they obliterated them due to the fact that everyone was such a good archer.
15. Rulers and ministers have different interests. Thus, ministers can never be [completely] loyal.
16. … Rewards should not be anything except great and certain. This will make people regard them as profitable.
Punishments should not be anything but severe and definite. This will make people fear them.
Laws should not be anything but uniform and steadfast. This will make people understand them.
Confucianism
The Master said 'Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distant quarters? Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?'
Confucius. The Analects. ca. 500 B.C.E
The philosopher Zeng said, 'I daily examine myself on three points: whether, in transacting business for others, I may have been not faithful; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher.'
Confucius. The Analects. ca. 500 B.C.E.
The philosopher Zeng said, 'Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice - then the virtue of the people will resume its proper excellence.'
Confucius. The Analects. ca. 500 B.C.E.
Zi Gong said, 'What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?' The Master replied, 'They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.' Zi Gong replied, 'It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.' - The meaning is the same, I apprehend, as that which you have just expressed.' The Master said, 'With one like Ci, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence - 'Having no depraved thoughts.'
Confucius. The Analects. ca. 500 B.C.E.
Meng Wu asked what filial piety was. The Master said, 'Parents are anxious lest their children should be sick.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The accomplished scholar is not a utensil.'
Confucius. The Analects. ca. 500 B.C.E.
he Master said, 'Learning without thought is labor lost; thought without learning is perilous.'
Confucius. The Analects. ca. 500 B.C.E.
Zi Zhang asked whether the affairs of ten ages after could be known. Confucius said, 'The Yin dynasty followed the regulations of the Xia; wherein it took from or added to them may be known. The Zhou dynasty has followed the regulations of Yin; wherein it took from or added to them may be known. Some other may follow the Zhou, but though it should be at the distance of a hundred ages, its affairs may be known.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'For a man to sacrifice to a spirit which does not belong to him is flattery. To see what is right and not to do it is want of courage.'
Confucius. The Analects. ca. 500 B.C.E.
Confucius said of the head of the Ji family, who had eight rows of pantomimes in his area, 'If he can bear to do this, what may he not bear to do?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?'
Confucius. The Analects. ca. 500 B.C.E.
He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present. The Master said, 'I consider my not being present at the sacrifice, as if I did not sacrifice.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery.'
Confucius. The Analects. ca. 500 B.C.E.
The Master instructing the Grand music master of Lü said, 'How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow - wherewith should I contemplate such ways?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'If a man in the morning hear the right way, he may die in the evening without regret.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said: "He who acts with a constant view to his own advantage will be much murmured against.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "If the son for three years does not alter from the way of his father, he may be called filial.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The cautious seldom err.
Confucius. The Analects. ca. 500 B.C.E.
Zi You said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.
Confucius. The Analects. ca. 500 B.C.E.
The Master said of Gong Ye Chang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.
Confucius. The Analects. ca. 500 B.C.E.
The Master said of Nan Rong that if the country were well governed he would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.
Confucius. The Analects. ca. 500 B.C.E.
Some one said, "Yong is truly virtuous, but he is not ready with his tongue." The Master said, "What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "I have not seen a firm and unbending man." Some one replied, "There is Shen Cheng." "Cheng," said the Master, "is under the influence of his passions; how can he be pronounced firm and unbending?
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Zang Wen kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters. Of what sort was his wisdom?
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Bo Yi and Shu Qi did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning.
Confucius. The Analects. ca. 500 B.C.E.
The Duke Ai asked which of the disciples loved to learn. Confucius replied to him, "There was Yan Hui; HE loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.
Confucius. The Analects. ca. 500 B.C.E.
Bo Niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!
Confucius. The Analects. ca. 500 B.C.E.
The Master said to Zi Xia, "Do you be a scholar after the style of the superior man, and not after that of the mean man.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "A cornered vessel without corners - a strange cornered vessel! A strange cornered vessel!
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people.
Confucius. The Analects. ca. 500 B.C.E.
The philosopher Zeng being ill, he cared to him the disciples of his school, and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice, I and so have I been. Now and hereafter, I know my escape from all injury to my person. O ye, my little children.
Confucius. The Analects. ca. 500 B.C.E.
Confucius, in his village, looked simple and sincere, and as if he were not able to speak. When he was in the prince's ancestral temple, or in the court, he spoke minutely on every point, but cautiously.
Confucius. The Analects. ca. 500 B.C.E.
When he was waiting at court, in speaking with the great officers of the lower grade, he spoke freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely. When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed.
Confucius. The Analects. ca. 500 B.C.E.
When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him. When he was standing, he did not occupy the middle of the gateway; when he passed in or out, he did not tread upon the threshold. When he was passing the vacant place of the prince, his countenance appeared to change, and his legs to bend under him, and his words came as if he hardly had breath to utter them. He ascended the reception hall, holding up his robe with both his hands, and his body bent; holding in his breath also, as if he dared not breathe. When he came out from the audience, as soon as he had descended one step, he began to relax his countenance, and had a satisfied look. When he had got the bottom of the steps, he advanced rapidly to his place, with his arms like wings, and on occupying it, his manner still showed respectful uneasiness.
Confucius. The Analects. ca. 500 B.C.E.
When fasting, he thought it necessary to have his clothes brightly clean and made of linen cloth. When fasting, he thought it necessary to change his food, and also to change the place where he commonly sat in the apartment.
Confucius. The Analects. ca. 500 B.C.E.
If his mat was not straight, he did not sit on it.
Confucius. The Analects. ca. 500 B.C.E.
The stable being burned down, when he was at court, on his return he said, "Has any man been hurt?" He did not ask about the horses.
Confucius. The Analects. ca. 500 B.C.E.
When he entered the ancestral temple of the state, he asked about everything.
Confucius. The Analects. ca. 500 B.C.E.
Zhong Gong asked about perfect virtue. The Master said, "It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family." Zhong Gong said, "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson.
Confucius. The Analects. ca. 500 B.C.E.
Si Ma Niu asked about the superior man. The Master said, "The superior man has neither anxiety nor fear." "Being without anxiety or fear!" said Niu, "does this constitute what we call the superior man?" The Master said, "When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?
Confucius. The Analects. ca. 500 B.C.E.
Zi Zhang asked what constituted intelligence. The Master said, "He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Ah! it is You, who could with half a word settle litigations!" Zi Lu never slept over a promise.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.
Confucius. The Analects. ca. 500 B.C.E.
Ji Kang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, "If you, sir, were not coveBtous, although you should reward them to do it, they would not steal.
Confucius. The Analects. ca. 500 B.C.E.
Zi Gong asked about friendship. The Master said, "Faithfully admonish your friend, and skillfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.
Confucius. The Analects. ca. 500 B.C.E.
The philosopher Zeng said, "The superior man on grounds of culture meets with his friends, and by friendship helps his virtue.
Confucius. The Analects. ca. 500 B.C.E.
The Master said 'Is it not pleasant to learn with a constant perseverance and application? Is it not delightful to have friends coming from distant quarters? Is he not a man of complete virtue, who feels no discomposure though men may take no note of him?'
Confucius. The Analects. ca. 500 B.C.E
The philosopher Zeng said, 'I daily examine myself on three points: whether, in transacting business for others, I may have been not faithful; whether, in intercourse with friends, I may have been not sincere; whether I may have not mastered and practiced the instructions of my teacher.'
Confucius. The Analects. ca. 500 B.C.E.
The philosopher Zeng said, 'Let there be a careful attention to perform the funeral rites to parents, and let them be followed when long gone with the ceremonies of sacrifice - then the virtue of the people will resume its proper excellence.'
Confucius. The Analects. ca. 500 B.C.E.
Zi Gong said, 'What do you pronounce concerning the poor man who yet does not flatter, and the rich man who is not proud?' The Master replied, 'They will do; but they are not equal to him, who, though poor, is yet cheerful, and to him, who, though rich, loves the rules of propriety.' Zi Gong replied, 'It is said in the Book of Poetry, 'As you cut and then file, as you carve and then polish.' - The meaning is the same, I apprehend, as that which you have just expressed.' The Master said, 'With one like Ci, I can begin to talk about the odes. I told him one point, and he knew its proper sequence.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'I will not be afflicted at men's not knowing me; I will be afflicted that I do not know men.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'In the Book of Poetry are three hundred pieces, but the design of them all may be embraced in one sentence - 'Having no depraved thoughts.'
Confucius. The Analects. ca. 500 B.C.E.
Meng Wu asked what filial piety was. The Master said, 'Parents are anxious lest their children should be sick.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'See what a man does. Mark his motives. Examine in what things he rests. How can a man conceal his character? How can a man conceal his character?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The accomplished scholar is not a utensil.'
Confucius. The Analects. ca. 500 B.C.E.
he Master said, 'Learning without thought is labor lost; thought without learning is perilous.'
Confucius. The Analects. ca. 500 B.C.E.
Zi Zhang asked whether the affairs of ten ages after could be known. Confucius said, 'The Yin dynasty followed the regulations of the Xia; wherein it took from or added to them may be known. The Zhou dynasty has followed the regulations of Yin; wherein it took from or added to them may be known. Some other may follow the Zhou, but though it should be at the distance of a hundred ages, its affairs may be known.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'For a man to sacrifice to a spirit which does not belong to him is flattery. To see what is right and not to do it is want of courage.'
Confucius. The Analects. ca. 500 B.C.E.
Confucius said of the head of the Ji family, who had eight rows of pantomimes in his area, 'If he can bear to do this, what may he not bear to do?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'If a man be without the virtues proper to humanity, what has he to do with the rites of propriety? If a man be without the virtues proper to humanity, what has he to do with music?'
Confucius. The Analects. ca. 500 B.C.E.
He sacrificed to the dead, as if they were present. He sacrificed to the spirits, as if the spirits were present. The Master said, 'I consider my not being present at the sacrifice, as if I did not sacrifice.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The full observance of the rules of propriety in serving one's prince is accounted by people to be flattery.'
Confucius. The Analects. ca. 500 B.C.E.
The Master instructing the Grand music master of Lü said, 'How to play music may be known. At the commencement of the piece, all the parts should sound together. As it proceeds, they should be in harmony while severally distinct and flowing without break, and thus on to the conclusion.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'High station filled without indulgent generosity; ceremonies performed without reverence; mourning conducted without sorrow - wherewith should I contemplate such ways?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'It is virtuous manners which constitute the excellence of a neighborhood. If a man in selecting a residence, do not fix on one where such prevail, how can he be wise?'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'Those who are without virtue cannot abide long either in a condition of poverty and hardship, or in a condition of enjoyment. The virtuous rest in virtue; the wise desire virtue.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'If a man in the morning hear the right way, he may die in the evening without regret.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The faults of men are characteristic of the class to which they belong. By observing a man's faults, it may be known that he is virtuous.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said, 'The superior man thinks of virtue; the small man thinks of comfort. The superior man thinks of the sanctions of law; the small man thinks of favors which he may receive.'
Confucius. The Analects. ca. 500 B.C.E.
The Master said: "He who acts with a constant view to his own advantage will be much murmured against.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "If the son for three years does not alter from the way of his father, he may be called filial.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The years of parents may by no means not be kept in the memory, as an occasion at once for joy and for fear.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The cautious seldom err.
Confucius. The Analects. ca. 500 B.C.E.
Zi You said, "In serving a prince, frequent remonstrances lead to disgrace. Between friends, frequent reproofs make the friendship distant.
Confucius. The Analects. ca. 500 B.C.E.
The Master said of Gong Ye Chang that he might be wived; although he was put in bonds, he had not been guilty of any crime. Accordingly, he gave him his own daughter to wife.
Confucius. The Analects. ca. 500 B.C.E.
The Master said of Nan Rong that if the country were well governed he would not be out of office, and if it were ill governed, he would escape punishment and disgrace. He gave him the daughter of his own elder brother to wife.
Confucius. The Analects. ca. 500 B.C.E.
Some one said, "Yong is truly virtuous, but he is not ready with his tongue." The Master said, "What is the good of being ready with the tongue? They who encounter men with smartness of speech for the most part procure themselves hatred. I know not whether he be truly virtuous, but why should he show readiness of the tongue?
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "I have not seen a firm and unbending man." Some one replied, "There is Shen Cheng." "Cheng," said the Master, "is under the influence of his passions; how can he be pronounced firm and unbending?
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Zang Wen kept a large tortoise in a house, on the capitals of the pillars of which he had hills made, and with representations of duckweed on the small pillars above the beams supporting the rafters. Of what sort was his wisdom?
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Bo Yi and Shu Qi did not keep the former wickednesses of men in mind, and hence the resentments directed towards them were few.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "In a hamlet of ten families, there may be found one honorable and sincere as I am, but not so fond of learning.
Confucius. The Analects. ca. 500 B.C.E.
The Duke Ai asked which of the disciples loved to learn. Confucius replied to him, "There was Yan Hui; HE loved to learn. He did not transfer his anger; he did not repeat a fault. Unfortunately, his appointed time was short and he died; and now there is not such another. I have not yet heard of any one who loves to learn as he did.
Confucius. The Analects. ca. 500 B.C.E.
Bo Niu being ill, the Master went to ask for him. He took hold of his hand through the window, and said, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness!
Confucius. The Analects. ca. 500 B.C.E.
The Master said to Zi Xia, "Do you be a scholar after the style of the superior man, and not after that of the mean man.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Man is born for uprightness. If a man lose his uprightness, and yet live, his escape from death is the effect of mere good fortune.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "A cornered vessel without corners - a strange cornered vessel! A strange cornered vessel!
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Perfect is the virtue which is according to the Constant Mean! Rare for a long time has been its practice among the people.
Confucius. The Analects. ca. 500 B.C.E.
The philosopher Zeng being ill, he cared to him the disciples of his school, and said, "Uncover my feet, uncover my hands. It is said in the Book of Poetry, 'We should be apprehensive and cautious, as if on the brink of a deep gulf, as if treading on thin ice, I and so have I been. Now and hereafter, I know my escape from all injury to my person. O ye, my little children.
Confucius. The Analects. ca. 500 B.C.E.
Confucius, in his village, looked simple and sincere, and as if he were not able to speak. When he was in the prince's ancestral temple, or in the court, he spoke minutely on every point, but cautiously.
Confucius. The Analects. ca. 500 B.C.E.
When he was waiting at court, in speaking with the great officers of the lower grade, he spoke freely, but in a straightforward manner; in speaking with those of the higher grade, he did so blandly, but precisely. When the ruler was present, his manner displayed respectful uneasiness; it was grave, but self-possessed.
Confucius. The Analects. ca. 500 B.C.E.
When he entered the palace gate, he seemed to bend his body, as if it were not sufficient to admit him. When he was standing, he did not occupy the middle of the gateway; when he passed in or out, he did not tread upon the threshold. When he was passing the vacant place of the prince, his countenance appeared to change, and his legs to bend under him, and his words came as if he hardly had breath to utter them. He ascended the reception hall, holding up his robe with both his hands, and his body bent; holding in his breath also, as if he dared not breathe. When he came out from the audience, as soon as he had descended one step, he began to relax his countenance, and had a satisfied look. When he had got the bottom of the steps, he advanced rapidly to his place, with his arms like wings, and on occupying it, his manner still showed respectful uneasiness.
Confucius. The Analects. ca. 500 B.C.E.
When fasting, he thought it necessary to have his clothes brightly clean and made of linen cloth. When fasting, he thought it necessary to change his food, and also to change the place where he commonly sat in the apartment.
Confucius. The Analects. ca. 500 B.C.E.
If his mat was not straight, he did not sit on it.
Confucius. The Analects. ca. 500 B.C.E.
The stable being burned down, when he was at court, on his return he said, "Has any man been hurt?" He did not ask about the horses.
Confucius. The Analects. ca. 500 B.C.E.
When he entered the ancestral temple of the state, he asked about everything.
Confucius. The Analects. ca. 500 B.C.E.
Zhong Gong asked about perfect virtue. The Master said, "It is, when you go abroad, to behave to every one as if you were receiving a great guest; to employ the people as if you were assisting at a great sacrifice; not to do to others as you would not wish done to yourself; to have no murmuring against you in the country, and none in the family." Zhong Gong said, "Though I am deficient in intelligence and vigor, I will make it my business to practice this lesson.
Confucius. The Analects. ca. 500 B.C.E.
Si Ma Niu asked about the superior man. The Master said, "The superior man has neither anxiety nor fear." "Being without anxiety or fear!" said Niu, "does this constitute what we call the superior man?" The Master said, "When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?
Confucius. The Analects. ca. 500 B.C.E.
Zi Zhang asked what constituted intelligence. The Master said, "He with whom neither slander that gradually soaks into the mind, nor statements that startle like a wound in the flesh, are successful, may be called intelligent indeed. Yea, he with whom neither soaking slander, nor startling statements, are successful, may be called farseeing.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "Ah! it is You, who could with half a word settle litigations!" Zi Lu never slept over a promise.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "In hearing litigations, I am like any other body. What is necessary, however, is to cause the people to have no litigations.
Confucius. The Analects. ca. 500 B.C.E.
The Master said, "The superior man seeks to perfect the admirable qualities of men, and does not seek to perfect their bad qualities. The mean man does the opposite of this.
Confucius. The Analects. ca. 500 B.C.E.
Ji Kang, distressed about the number of thieves in the state, inquired of Confucius how to do away with them. Confucius said, "If you, sir, were not coveBtous, although you should reward them to do it, they would not steal.
Confucius. The Analects. ca. 500 B.C.E.
Zi Gong asked about friendship. The Master said, "Faithfully admonish your friend, and skillfully lead him on. If you find him impracticable, stop. Do not disgrace yourself.
Confucius. The Analects. ca. 500 B.C.E.
The philosopher Zeng said, "The superior man on grounds of culture meets with his friends, and by friendship helps his virtue.
Confucius. The Analects. ca. 500 B.C.E.
Mencius
(371 BC - 289 BC) Chinese philosopher, famous Confucian
The following quotes are from Mencius, perhaps the most famous Confucian scholar after Confucius himself. What about them makes them clearly Confucian?
1. Friendship with a man is friendship with his virtue, and does not admit of assumptions of superiority.
2. He who respects others is respected by them.
3. If the prince of a State loves benevolence, he will have no opponent in all the empire.
4. In abundance prepare for scarcity.
5. Sincerity is the way of heaven; to think how to be sincere is the way of man.
6. What is the most important duty? One's duty toward one's parent.
(371 BC - 289 BC) Chinese philosopher, famous Confucian
The following quotes are from Mencius, perhaps the most famous Confucian scholar after Confucius himself. What about them makes them clearly Confucian?
1. Friendship with a man is friendship with his virtue, and does not admit of assumptions of superiority.
2. He who respects others is respected by them.
3. If the prince of a State loves benevolence, he will have no opponent in all the empire.
4. In abundance prepare for scarcity.
5. Sincerity is the way of heaven; to think how to be sincere is the way of man.
6. What is the most important duty? One's duty toward one's parent.
Classical Chinese Philosophy
Daoism: Quotes from Lao Tzu
Confucianism: Quotes from Mencius
Legalism: Quotes from Han Fei Tzu
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Practice and Context
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