L18_ch04- Ancient China- Confucianism

Timeline: 6th - 3rd C. BCE (Warring States Period: 5th - 3rd C. BCE)
Topic: Ancient India & China: Context & Tenets of Confucianism,
Daoism.
FQ: How do the tenets of Confucian & Daoist philosophy reveal the
nature of the turmoil plaguing China during the Warring States Period?

Main Idea: The Warring States Period was a time of social, political,
and economic upheaval that was a part of everyone’s daily life. The
many schools of thought that developed, no doubt fueled by the
turmoil, offered different views of what constituted a ‘perfect state’ for
humanity.
Kung Fu-tzu and Lao tzu were contemporaries with different
views of how Chinese society should address its problems.
Kung Fu-tzu focuses his efforts on Man's world. His goal is to
determine how Man can 'create' the perfect social environment. An
environment that lacks the chaos and misery of the Warring States
Period and permit society to return to the prosperity of an earlier time
(legendary dynasty of the Zhou, the Sage Kings).
Though not as well known as his contemporary, Lao-tzu is
credited with the birth of a philosophy that offers an alternate
understanding of what Man’s perfect state should be. Daoism
abandons the world created by Man in favor of the world created by
nature.
These philosophies help explain the nature of the turmoil
afflicting China during the Warring States Period and what could be
done to combat it.

PO: SWBAT...
● Describe the nature of the conflict during the Warring States
Period.
● Define Sage & Master as it relates to Kung Fu-tzu.
● Define ‘nature’ and ‘supernatural’.
● Identify a great source of Confucian/ Daoist philosophical
learning and thought. describe what they are and how they
contribute to Chinese social history. What is the nature of that
source (what is it like)?
● Describe the Daoist concepts of Heaven, Yin-Yang, and Wu Wei.
● Explain the Daoist principle of the Mandate of Heaven.
● Compare/ Contrast the ability of Confucianism and Daoism to
address the needs of a society in conflict.
● Compare/ Contrast Kung Fu-tzu’s life with the lives of other great
'teachers' from the past.

Do Now: Map Exercise (PC Lab)

I. Warring States Period: Historical Context
A. ~5th C. – 3rd C. BCE
B. Historical/ Traditional China: We should not forget that despite
the large size of the modern Chinese state, traditional China
is significantly smaller and centered on the rivers that
nurtured the early river valley civilization (Huang He &
Yangtzi rivers). The borders would expand and contract as
dynasties ascended and declined. The link above will connect
you with a map that better illustrates traditional China’s
location and size relative to modern China.
C. Rise of Philosophical Schools of Thought: As we discussed when
reviewing the other philosophies and religions, instability or
crisis (political, social, or economic) often produces new
ideas. These ideas may help explain why the society finds
itself in trouble and/ or how to address the problem.
II. Vocabulary
A. Natural: Of this world, universe, or existence.
B. Supernatural: A non-physical realm beyond the confines of this
world, universe, or existence.
II. Confucianism
A. Kung Fu-tzu (Master Kung)
1. Name was corrupted to Confucius. Latinized by Europeans
after contact between the two cultures is established.
2. Born in 6th C. BCE
3. 1st Sage of China
4. Teacher2
B. Tenets & Principles
1. Filial Piety: Sometimes erroneously labeled ‘ancestor
worship’. Respect and reverence for family. Even if the
family member is deceased, the respect and reverence
continues.
1

2. Virtues: One’s Personal Ethics or Code of Conduct

■ Ren (sometimes written as Jen) = ‘Human-
heartedness’.
2

■ Generosity
■ Determination
■ Good Faith (Trust)
3. Li = ‘Ritual’ => “There is a proper way to do things in
society.”
4. Five Social Relationships
■ Ruler – Subject
■ Father - Son
 ■ Husband – Wife
■ Older Brother – Younger Brother
■ Friend - Friend
Ponder: What values does a society governed by the Five
Relationships exhibit?

C. Canonical Texts
The Confucian Canon: Legend states that before Confucius'
death he gathered the best writings of the Zhou dynastic period.
These writings were compiled in a series of works known as the
Five Classics. A sixth work, the Analects, was added later to form
the core of Confucian thought.
The Five Classics
■ I Ching => Book of Changes/ Divination 3

■ Shih Ching => Book of Songs 4

■ Li Ching => Book of Rites 5

■ Shu Ching => Book of History 6

■ Ch’un Ch’iu => Annals of Spring and Autumn 7

The Four Books: The foundation of Chinese education and

social law since the Han dynasty. 8

■ Lun Yu => Analects 9

■ Meng Tzu => Book of Mencius 10

■ Chung Yung => Doctrine of the Mean 11

■ Ta Hsueh => Great Learning 12

III. Daoism
A. Lao-tzu (Master Lao) 1
1. Legendary and almost mythical figure. Little historical
evidence exists that reveal the personal life of this
philosopher.
2. Born in 6th C. BCE
B. Tenets & Principles
1. Dao: "The Way". The path to harmonious existence within
nature. To search for the Dao by exerting yourself will force
you to deviate from the Dao. To find it, you must not exert
yourself (concept of 'Wu Wei'). The forces of nature will
guide you to it if you allow it to happen by not opposing the
flow of these forces. Let the forces move you to it. Don’t
move yourself. “Go with the flow!”
2. Absence of a concept of ‘good’, ‘evil’, or ‘sin’.
3. Difficulties befall humanity when it fails to live in accord
with the Dao.
 4. Heaven: The ultimate universal order. Perfect harmony
between the complementary forces of nature. ‘It’ is a
‘condition’ and not a ‘place’.3
5. Yin – Yang: Nature consists of two complementary forces
called Yin and Yang. The interaction of these forces can
positively or negatively influence natural phenomena and
humanity- which exists within nature.
6. Mandate of Heaven: An ancient belief that reaches a
pinnacle of development during the Chinese dynastic
period. The principle involves the granting (to the emperor)
of a mandate5 to rule by Heaven. The emperor sits on the
Dragon Throne and is called “The Son of Heaven.” Signs
that would indicate that an emperor or dynasty has ‘lost’
the mandate would be evident in nature. For example,
weather phenomena that negatively impact on the society
could be interpreted as a sign.6 Should the forces of nature
(Yin - Yang) become unbalanced and lose their harmonious
interaction, the emperor could be targeted for blame and
accused of improper conduct.7

Yang4 Yin4 Characteristics How are the Characteristics

Represented in the Visible/ Applied in Life
Diagram
Masculine Femini Symmetry Medicine=> Acupuncture
ne

Ligh Dark Cyclic & Motion Martial Arts

t

Sun Moon Duality Life Expectancy

(Complementary
Forces)

Day Night Balance Food

Interdependence Architecture/ Landscaping/

Decorations: Feng Shui (Go
with the flow)

C. Canonical Texts
Dao Deching: A major source for the foundational beliefs of
Daoism. The text is comprised of short sentence pairs that may
outwardly express nebulous or conflicting notions. An example
would be: “The Dao is that from which one cannot deviate; that
from which one can deviate is not the Dao.” Another is: “By
intending to accord you immediately deviate.”
One way to help explain this philosophical logic is to consider
the Daoist concept of Wu Wei. This is the concept of action-less
activity. If you look at the Yin – Yang symbol, you should be able
to perceive the ‘implied motion’. Implied motion is present though
clearly there is an absence of physical motion. Wu Wei is the
manner by which the absence of physical motion/ exertion will
heighten the implied motion/ exertion that places us on the Dao
and live in accord with the forces of nature. Any physical striving
on our part (in the form of physical or mental exertion) forces us
to deviate from the Dao.
Another way to explain the Wu Wei concept is to present an
opposing concept that was introduced in an earlier lesson. Jihad,
physical and spiritual striving (exertion) to live in accord with the
will of Allah, is encouraged in Islam. Such proactive efforts are
discouraged when considering Wu Wei conceptualization of proper
conduct.

IV. Philosophical Traditions

As with other great societies of our past, Chinese culture has
produced belief systems that address human needs. The belief
systems are as diverse as the people and circumstances that
contributed to their development. The philosophy of Daoism appears to
focus exclusively on the natural world, the here and now. It presents a
worldview that is a polar-opposite to Confucianism. However, it isn’t
unusual for people from this cultural heritage to conduct their lives in a
fashion that reflects adherence to several philosophical and religious
traditions. Unlike the West, which often encourages people to totally
dedicate themselves to one religious/ philosophical tradition, the East
has had no such restriction. Over the long historic period of Chinese
civilization, the culture has displayed a fascinating level of
pragmaticism. Well represented in these belief systems are concepts
involving the supernatural world as well. Over time, supernatural
concepts emerge and eventually produce the religions of today that
bear the Confucian and Daoist name. In the East, it appears that
personal or societal need dictates the belief and practice employed.

V. Summary Activity: Ponder the following...

Mr. V will recite two stories whose titles appear below. For each, offer a
response to the corresponding question.
● Heaven and Hell: Explain why the state of the people in heaven
and hell differ.
● The Missing Ax: Explain how the boy was able to change like his
neighbor described.

Confucianism footnotes:
1
Though many Chinese may not claim to be Confucian, it doesn’t mean that they have abandoned
Confucian values. This is a case in point. Many families of East Asian descent have shrines in their homes.
These shrines are dedicated to a member of the family that is deceased. Respect and reverence does not
end with someone’s death.
2
Ren is a Chinese ideographic character. As we discovered in our lesson on the development of the literary
tradition, it is often difficult to accurately translate the meaning of the ideograms. Some textbooks use
‘kindness’ as a definition. However, that term is very restrictive for the broad idea represented in the
ideogram. Therefore, scholars have determined that ‘human-heartedness’ is sufficiently broad, though
awkward in our language, to adequately reflect the depth of meaning.
3
10 The Book of Changes. Dating to approximately 3000 B.C.E., this famous oracular book is one of the
oldest sacred texts in the world.
4
The Book of Odes. This contains poems dating back to 1000-500 B.C.E.
5
The Book of Rites. This text describes Chinese religious practice from the eighth to the fifth century B.C.E.
6
The Book of Historical Records. This text describes events dating back to the third millennium B.C.E., and
was written down during the Han dynasty (23-220 C.E.).
7
I currently don’t have a translation of this. There was also a sixth classic, the Classic of Music (the Yüeh
Ching), which was lost.
8
Han Dynasty = 3rd C. BCE – 3rd C. CE. The Chinese examination system was the method by which the
government of dynastic China selected the best-qualified men to fill magisterial positions. The test, offered
at certain intervals during the reign of several dynasties, tested a persons’ mastery of Confucian texts.
9
Written down by Confucius' students in the period approximately seventy years after his death.
10
The second book in the Confucian canon, the Meng-tzu, is named after its author, also known as Mencius
(371-289 B.C.E.).
11
This work, which is more mystical than the other Confucian classics, is of unknown date.
12
The actual translation of the title of this work is 'Education for Adults'. The text was written between 500
and 200 B.C.E.
Daoism footnotes:
1“Master” is a common term from the classical period used when addressing a teacher.
2As with The Buddha, Socrates, Jesus, and Muhammad, Kung Fu-tzu has a distinct relationship with his
students. In all these cases, the students will be the vehicles by which future generations become
acquainted with the philosophy/ religion. The teacher doesn’t leave a body of work for others to refer to.
For Kung Fu-tzu, it is Meng tzu (Mencius) of ~ 4th C. BCE that will introduce Confucian thought to the
world. So important is his role that he is referred to as China’s 2nd Sage.
3The Mandate of Heaven, as explained in this lesson, is not purely a product of Daoist philosophy. The
explanation offered here is best described as the result of Confucian and Daoist thought as well as
contributions by earlier Chinese spiritual beliefs. As with the explanation offered for other ancient belief
systems, no claim is made to the purity of concepts and principles as they relate to the philosophy/ religion
they are commonly associated with. Refer to the section on Philosophical Traditions for a partial
explanation of this philosophical/ religious hybridization.
4This list is not complete and consists of an endless number of things.
5‘Permission’ or ‘Authority’
6Earthquakes, typhoons, drought, etc.
7Conduct could be measured by the Daoist principles expressed in a reading from The Human Record.

Teacher Note: Here, as in any academic attempt to study beliefs and practices of peoples, the sources
include scholarly work as well as philosophical/ religious texts. Presentation of any philosophical/ religious
text is to facilitate study, acquire appreciation, and enliven discussion of the traditions that produced
them. In no form, content, or intent, are the materials presented to ‘teach’ and/ or ‘proselytize’ any belief
system. No particular denomination, if applicable, is chosen over another. The basic tenets of the
philosophy or faith as presented here are meant to transcend any deviations that currently separate the
denominations.

Curriculum Linkage (PDF file)

Unit One: Ancient World- Civilizations & Religions (4000 BCE - 500 CE)
Section C-1, 6; E1 d
Materials/Sources: Refer to the course calendar for additional assignments and pertinent due dates.
● stuyh1g wiki
● Perspectives on the Past
● The Human Record