Study Questions to Chapter 1 - Confucianism

Prepared by Dr. Jan Garrett

Last modification date: June 9, 2009

THEORY OF UNIVERSE

1. With what topic is C. primarily concerned? With what topics of philosophy and religion is he not concerned? (11)

2. What did C mean by "the Decree of Heaven"? Can humans resist it? In what does ultimate perfection consist? (11)

3. What did he mean by Destiny? Can we resist it? Does morality have anything to do with social success? (12) Explain. (See also p. 13)

4. What did C. mean by the Way of Heaven? How do we learn about it? (12)

THEORY OF HUMAN NATURE

5. In what respect is C. an optimist about human nature? In what (related) respect does he exhibit some pessimism? (13, first full para.)

6. If humans are nature alike, what explains the observed differences? (13, last full para.) What unclarity did C leave with respect to universal human nature? (14)

7. What does C. mean by "gentleman"? (14, top)

DIAGNOSIS

8. What are the main causes of social discord and our lack of conformity with the Decree of Heaven? (2nd para., 14)

9. How does the "small man" differ from the "gentleman" in his behavior? What does C. mean by "profit"? (Remember, he did not live in a modern capitalist economy!) (14-15)

10. What does selfish conduct imply, and how does this relate to the family? How does conduct in the family relate to conduct in the larger society? (15; see also p. 17, first full para.) [Note the assumption, characteristic of most theories of human nature before the modern era that societies are inherently hierarchical.]

11. What lesson did C. say he learned? (15, Analects V.10)

12. Is it a good idea to ignore the lessons of past generations? Explain. (15)

13. What does C. mean by jen (benevolence, human-heartedness)? Why is this virtue important? Is it widespread? (15-16)

PRESCRIPTION

14. What did C. mean by "doing for nothing"? Is benevolence without beneficial consequences for the person who embodies it according to C? How would he reply to somebody who says "but I may not be appreciated for my virtue"? (16-17)

15. How should fathers and emperors rule? (17)

16. What does C. mean by "the rectification of names"? What sort of "name" does C. have in mind? Is "son" chiefly a biological concept? (17-18)

17. What is the connection between benevolence in C's understanding and the Golden Rule? (19)

18. What must be added to "a good heart" to produce right conduct? What are the rites (li) and why are they important? How does one come to know the rites? How are the Classics related to the sages and to the Way of Heaven? (19)

19. Where would a Confucian start (say, at 15)? Where would he hope to be at 30 and 40? Where … end up at 70? (19-20) What does this add to your understanding of the nature of the "gentleman" in C's thought? (20)

20. How can those unable to read participate in the Way of the Sages according to C? (21)

LATER DEVELOPMENTS

21. How do Kao-tzu (21, as portrayed by Mencius), Mencius (21-23), and Hsun-tzu (23-24) differ in general on human nature? (The Chinese name "Hsun-tzu" is also spelled "Xunzi" and was perhaps pronounced something like "Shoon-zuh.")

22. Compare Mencius on the four seeds with Hsun-tzu on the four incipient tendencies? (22-23)

23. Compare the meaning Hsun-tzu's reference to straightening a bent piece of wood with Halberstam's metaphor, related to Mencius' theory, of a [tennis] "racket press." (23-24)

24. Why does Halberstam say these very different philosophers are nevertheless both Confucians? (24)

CRITICAL DISCUSSION

25. State three criticisms of classical Confucianism, including one by Chuang-tzu, a leader of the rival Taoist school. (24-25)

26. How has Confucian thought recently been modernized? (26)