The document provides an overview of Confucian philosophy, including biographical information about Confucius and summaries of his key teachings such as virtue, propriety, filial piety, the importance of learning, and his political philosophy which emphasized that rulers should lead through moral example and prioritize the welfare of the people. It also discusses the historical and cultural context in China that Confucianism developed within.

1. Confucius (Kung Fu-Tzu)
(551-479 BC)
Sir Bong Ocaña, MA Philosophy

2. Biographical Sketch
Family name = Kung (Kong)
Personal name = Zhong-ni / Chung
Ni
Kung Fu-Tzu (Kong Fu-zi) = “Master
Kung”
“Confucius” = Latinization of “Kung
Fu-Tzu”
NB: Some spellings in the English Terminologies
would vary, however, all refers to one and the
same concept.

3. An Overview of the History of
Chinese Philosophy
•The Classical Age (6th century BC-2d century AD)
Confucianism (Confucius, 551-479 BC)
Daoism (Lao Tzu, 6th century BC)
Mohism (Mo Tzu, 468-376 BC)
The Yin-Yang School (founder unknown)
The School of Names (Logic) (Hui Shih, c. 380-305 BC)
Legalism (Han Fei Tzu, d. 23 BC)
Figure 15–1

4. An Overview of the History of
Chinese Philosophy
 The Medieval Age (2d-10th centuries BC)
 Relations & conflicts between Confucianism, Daoism, &
Buddhism.
 The Modern Age (11th century AD-Present)
 Neo-Confucianism (incorporation of Daoist & Buddhist
elements in an overall Confucian perspective) (Chu Hsi,
1130-1200 AD & many others)
 20th century impact of Western philosophies such as
Pragmatism & Marxism
15–4

5. Topic Areas
 The Chun-Tzu (the Confucian hero)
 Virtue (jen, ren)
 Propriety (li), including filial piety & religious propriety
 The Silver Rule (central ethical principle)
 Descriptions of Confucius (life)
 Words & actions (Lun Yu)
 Government (Politics)
 The Dao
 Miscellaneous teachings (Ssu Chu)

6. Topic Areas
The importance of studying & learning
Words & actions
“Three Things”
Government (Politics)
The Dao
Miscellaneous teachings (Ssu Chu)

7. The sources of Confucian
philosophy
Confucius claimed to derive his teachings from “the Ancients,”
whose wisdom is embodied in
“The Five Classics” (Wu Jing) / (Wu Ching)
The I Jing (“Book of Changes”) or I Ching
 Collection of texts on divination based on a set of 64
hexagrams that reflect the relationship between Yin and Yang
in nature and society
The Shu Jing (“Book of History”) or Shu Ching
 Collection of documents and speeches dating from the
Later Han Dynasty
Disclaimer: Spelling in other books may vary. (refer to slide number 2)
15–7

8. The sources of Confucian
philosophy
The Shih Jing (“Book of Odes” [poetry]) or Shi
Ching
 Collection of 300 poems and songs from the early
Chou Dynasty (1027-402 BC)
The Li Ji (“Book of Rites”) or Li Ching
 Consists of three books on the Li (Rites of Propriety)
The Ch’un-ch’iu (“Spring & Autumn Annals”) or
Ch’un Ching
 Extracts from the history of the state of Lu 722-484,
said to be compiled by Confucius
15–8

9. The Four Books
(Ssu-chu)
Analects (Lun-Yu) or Lun Yun
- the most revered sacred scripture in the
Confucian tradition
The Doctrine of the Mean (Zhongyong) or Chung
Yung
The Great Learning (Ta-hsueh)
The Book of Meng-Tzu ( Mencius) (Mencius, 371-288 BC)
Source: Bureau of Labor Statistics, U.S. Department of Labor, 2001. Figure 15–4
15–9

10. Anthem
The ancient
State of Lu
That’s where Confucius
was born & spent most
of his life.

11. Confucianism originated in China,
but its influence spread to Korea &
Japan over the centuries.

12. Chronology of Chinese History
6000 BC: Prehistory
(Belief in life after death; bone divination) -
legendary Hsia Dynasty (c. 1994-1500 BC)
1500-1040 BC: Shang Dynasty
(Polytheism; spiritism; ancestor veneration; bone
& shell divination)
Figure 15–5
15–12

13. Chronology of Chinese History
1040-256 BC: Zhou (Chou) Dynasty
(Feudal era & classical age; rise of Shang-Ti & “Mandate of
Heaven;” ancestor veneration & divination practices; continued
belief in spiritism; interest in life-prolongation & immortality; 8th-5th
centuries BC - period of disorder; emergence of classical Chinese
philosophies: Confucianism, Daoism, Mohism, Legalism, etc.)
Also called as the Era of Warring States (475-221
BC)
221-207 BC: Qin (Ch’in) Dynasty
(“The Burning of the Books” in 213 BC) - Legalism
enthroned; Confucianism attacked.
15–13

14. Chronology of Chinese History
206 BC-25 AD: HAN DYNASTY
Former Han Dynasty (beginnings of official state
Confucianism)
25-220 AD: HAN DYNASTY
Later Han Dynasty (rise of Chinese Empire;
imperial state religion; Confucianism established as the
official philosophy of the Chinese state; the coming of
Buddhism)
220-280 AD: The Three Kingdoms
Wei (220-266); Shu (221-263); Wu (222-280) (decline
of Confucianism; rise of Daoism & Buddhism) Figure 15–8
15–14

15. Chronology of Chinese History
Neo-Confucianism
Tang Dynasty - Han Yu (767-824 AD)
Sung Dynasty - Cheng Hao (1032-1085); Cheng Yi (1033-
1108);
Zhu Xi (Chu Hsi) (1130-1200)
Ming Dynasty - Wang Yang-ming (1473-1529)
Ch’ing Dynasty - Tai Chen (1723-1777)
20th century: Hsiung Shih- li (1885-1968); Fung Yu- lan
(1895-1990); & others
Figure 15–8
15–15

16. Metaphysics
Ontology & Cosmology
Dao (“Way”) - the Ultimate; the
(Heaven is Yang in relation to Earth; and Earth is Yin
One; the Absolute; the underlying
in relation to Heaven; but each is, in itself, a blend of
both Yin & Yang.) Source.
Power; the
Heaven and Earth are notdual expression of
 Yin/Yang - the OPPOSITES
SunDao; neither CONTRADICTORIES other
and moon are not is superior to the
(see next slide)
Both are complimenting each other and in their eternal
strife and Plural World - is where harmony is
 The complimentariness the universe;
found.

17. Yin & Yang
female
dark Heaven &
cool sun
moist
passive
negative male
bright
evil
hot
dry
active
Earth & positive
moon good

18. "A basic difference between
the
Chinese conception of yin and yang and
other classical philosophical dualisms…
is that whereas most dualisms are
forever in conflict, yin and yang always
act in harmony, and both are
considered to be necessary to maintain
the order of the universe." (Bilhartz
262)

19. Confucian metaphysics, continued
Theology
 Shang-Ti (God), the original ancestor (after the
11th century BC)
 Heaven (Tian, T’ien) - the divine realm (Human
beings who have died live on with Shang-Ti as
ancestors (ti) in Heaven.)
 Continuity & interchange between Heaven (the
(The ancestors are to be worshipped, and sacrifices are to be
divine realm) andto them; they, in turn, will guiderealm), us,
offered Earth (the human and protect i.e.,
Spiritism
between the especially with regard to our futures (divination practices).
ancestors & those living on Earth.
(spirits every- When we die, we will join the ancestors in Heaven and
where, good become ancestors ourselves.)
[shen] & evil
[gui]). [No hell(s)? See next slide.]

20. Before the arrival of
• Buddhism in China,
it seems that Chinese
religions did not contain a
well- developed idea of an
afterlife. • The idea of multiple
• The souls of those who had levels of hell entered
lived in accord with the Chinese religion through
“Mandate of Heaven” (will Buddhism, which arrived
of Shang-Ti) would become in China in the 1st
ancestors in Heaven; century AD.
whereas • The religious Daoists
• the souls of those who had accepted this idea (but
not followed Heaven’s modified it in various
decree would, after death, ways).

21. Is Hell temporary or
permanent?
In Buddhism, it is temporary.
Confucianism has no clear answer
to this question (because the
Confucianists refuse to speculate
on these matters).
What is the Daoist view?
(To be continued?)

22. Anthropology
(Human Nature & the Human Predicament)
• Human nature: • The human predicament:
– naturally & – suffering as a result of
inherently good - failure to follow the “Way
need for cultivation of the Ancestors”
via education – Disharmony & conflict
– naturally social & between Heaven & Earth,
political - between the ancestors & us;
development & and between humans here
perfection of human on earth
nature within the – Solution of problem of
social & political suffering: reestablish
realm

23. Confucius’s primary goal:
order, harmony, peace, &
happiness in this life here on
earth
(He had only a secondary interest in
“transcendental” salvation.)

24. Axiology
(Theory of Value)
 Philosophy of art (aesthetics) - the
moral & political purposes of art
(especially music)
 Moral philosophy (ethics) - the center
of Confucian philosophy (see next
slide)
 Social & political philosophy (theory
of government) - the need for morally
& intellectually virtuous rulers & civil
servants

25. Central themes in Confucian
ethical theory:
• The Chun-Tzu - the
ideal of the Superior
(self-actualized, • The Chun-Tzu is an
virtuous, perfected) exemplification of ideal
Person (Text, pp. 1- virtue, of Yi, of Ren, of
3) Li, and of Hsiao – see
following slides….

26. Yi - righteousness, just
and appropriate
conduct
• Ren (jen) - virtue*
 According to Confucianists, there is an – Positive formulation:
objective, absolute, and unconditional
moral obligation on all of us to work cultivation of feeling
for universal human well-being, the (respect, empathy,
common good, the general welfare
(which will include one's own true compassion, love) for all
good):
 Objective = not subjective; not
humanity (Text, pp. 3-5)
relative; the obligation is – Negative formulation: the
independent of culturally and
individually variable states of Silver Rule (Text, p. 7, vv.
opinion, preference, feeling, or
response. 85 & 86)
 Absolute = it extends throughout
the whole sphere of moral
obligation and cannot be
suspended or overruled by any
more basic or ultimate moral
*Sometimes translated as
principle with a wider range of “humanity”
applicability.
 Unconditional = Oriental Philosophy, pp. 29-31.
See Hackett, this obligation
does not depend on the fulfillment

27. Confucian ethics, continued
Li - Propriety (proper
conduct)
• The Rectification of • The Five Constant
Names (Zheng-ming) Relationships:
(proper use of language) – parent-child
(Text, vv. 8, 9, 10, 11, – husband-wife
109-113, 129, 160) – elder sibling-
younger sibling
• The Doctrine of the – elder friend-
Mean (Zhongyong) younger friend
(Text, vv. 132, 155, 156) – ruler-subject

28. Confucian ethics / Li, continued
Filial Piety (Xiao, Hsiao)
(devotion to & reverence for parents &
family)
 The institution of the family is the
foundation of a well-ordered &
civilized society (grounded mainly
on respect of children for parents)
 Respect for age (experience &
wisdom)
(Text, pp. 5-6)

29. Confucian ethics / Li, continued
proper practice of traditional
Religiousrites
Propriety
(worship of God, ancestors,
Heaven, Earth, spirits; funeral
services & sacrifices in honor
of parents)
Text, vv. 64, 70, 72, 79-84

30. Confucian ethics (& aesthetics?), continued
Wen
(learning & the arts)
• The importance of
culture in the • Studying & learning
creation & (Text, pp. 7-8)
maintenance of a
well-ordered society • The arts - especially
music (Text, vv. 99)
(Confucius composed a “Book
of Music” [Yueh Jing], which
is sometimes referred to as a
“sixth classic.”)

31. Confucius’s Political
Confucian axiology, continued
Philosophy
 Te - the union of power & virtue
 The characteristics of a good ruler
(or civil servant):
 moral goodness (virtue & propriety)
 rationality
 moderation
 benevolence
(Text, pp. 9-11)