L2.2 - The Exemplary Junzi

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Explorations in Confucian Philosophy

20 classificações

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Nanyang Technological University, Singapore

Explorations in Confucian Philosophy

20 classificações

Is Confucianism synonymous with Chinese culture? While it may be an overstatement to equate the two, there is little doubt that Confucianism pervades every level of Chinese culture and society. To be sure, other traditions such as Daoism and Buddhism have also left an indelible mark; nevertheless, Confucianism remains central to the shaping of the Chinese imagination. The influence of Confucianism extends beyond China to East Asia and through migration and cultural diffusion, other parts of the world. Confucianism traces its origins to the teachings of Confucius. What makes Confucius so special and what did he teach? This course will explore some of the key concepts in Confucian philosophy. Much of the discussion will centre on the Analects of Confucius, the foundational text of Confucian wisdom, although attention will also be given to the subsequent unfolding of the Confucian tradition. We will attempt to situate Confucian philosophy in its own context and to bring out its contemporary significance. Confucianism is a living tradition. Its vitality hinges on not only its continuing relevance in Chinese society but also its contribution to meeting the global challenges confronting the world today. There are no prerequisites for this course, other than a keen interest in Chinese tradition and culture, and the willingness to engage the Analects of Confucius.

Na lição

Part 2A - The Vision of Confucius

The teachings of Confucius are perhaps best understood as a major philosophical renovation of the early Chinese intellectual scene. We will start with the cardinal concept of the junzi, the moral and cultural exemplar that stands at the heart of the Confucian vision. What are the characteristics of the ideal junzi? Can one become a junzi and if so, how can that be accomplished? In this context, some of the key Confucian ethical concepts such as ren (humaneness or humanity), li (propriety), and yi (rightness) will be introduced.

L2.1 - Discerning the Dao or Way of Confucius10:11

L2.2 - The Exemplary Junzi8:24

L2.3 - The Primacy of Li10:27

L2.4 - The Regulative and Constitutive Power of Li11:51

L2.5 - The Centrality of Ren: Humanity and Benevolence11:56

L2.6 - The Bond between Ren and Li14:45

L2.7 - Humanity (Ren), Proper Conduct (Li), and Rightness (Yi)7:45

L2.8 - The Responsive Mediation of Rightness (Yi)10:48

Conheça os instrutores

Alan K. L. Chan
Toh Puan Mahani Idris Daim Chair Professor of Humanities & Dean
College of Humanities, Arts, and Social Sciences

[MUSIC]

In the last lecture, we have started to consider the vision of Confucius,

focusing on the general concept of Dao or Way.

As you recall,

the concept of "Dao" is commonly employed in early Chinese philosophy.

One particular group of thinkers, in fact, have come to be known as the Daoists.

So the point we need to remember

is that the concept of Dao is open to diverse interpretation.

Some would highlight its ethical or political significance,

while others might focus on its metaphysical import.

None of these are distinct categories in Chinese philosophy,

but the point remains that there is a Dao for

every philosophical tradition in early China.

We have seen how the concept of "Dao" figures centrally in the Analects.

Now, the approach to Confucian philosophy we will adopt for

this course is to take Dao as an umbrella

concept providing a framework under which we can then put

all the various ideas in the Analects together in a coherent form.

This is an important methodological point.

We mustn't think of Confucius as a systematic philosopher who,

as it were, wrote volumes and

volumes like Immanuel Kant, perhaps, on one subject after another.

No, what we have have are but recorded sayings and conversations,

and it's truly remarkable that they are of such enduring significance.

Still, this means that the onus is on us

to try to make sense of the various sayings in the Analects,

and to see if they form a coherent vision.

For this course,

I really don't want to just tell you what I think the Analects is saying.

I think it's far more important that we read the Analects together so

that you can question my reading and form your own interpretation.

This means that we will have to focus quite a bit on the textual evidence,

reflecting on particular passages from the Analects.

I hope you will come to appreciate this way of approaching

Chinese philosophy and slowly, slowly like savoring fine tea,

reflect on what the Analects is saying to you.

The Confucian rendition of the Way, as we have seen, foregrounds its dynamic nature,

emphasizing that it can grow with human intervention.

If the roots are firmly established,

the Analects suggests using a tree planting metaphor, the Dao will grow.

In other words, the realization of the Confucian way is predicated

on the successful cultivation of certain basic fundamentals.

And it is the Junzi who will cultivate the roots

and enable the Dao to grow.

The concept of the "Junzi" is central to understanding Confucian philosophy.

Practically on every page in the Analects, you will find references to this term.

Etymologically, the term, "Junzi,"

was clearly an aristocratic designation,

referring literally to the son, or sons, of a ruler or noble lord.

And this is the usage generally found, for example, in the classic of poetry.

In the Analects, however, there appears to be a radical,

ethical transformation of the concept.

The term, "Junzi," is no longer a title that can be inherited,

but rather a goal to be achieved.

The Junzi is now considered as the ideal human being,

the very embodiment of the Way.

At the highest level, the ideal Junzi is seen to possess

the perfection of virtue and also the deepest insight into the human condition.

At this level, the ideal Junzi is called a sage.

Now, how should the term "Junzi" be translated?

In the sense that it is used in the Analects,

it is no longer restricted to the nobility.

The most widely adopted translation of Junzi is gentleman.

Perhaps because the English word was also used originally in the context

of a specific social class before it took on a wider ethical meaning.

To highlight its new ethical meaning, some scholars prefer to translate Junzi as

superior man, noble man, exemplary person, or perfected person.

These are all very valid.

The more challenging question is what characterizes a Junzi?

What are the roots or fundamentals that he must cultivate?

We should note that early China was a patriarchal society,

and in traditional China, the term "Junzi" was not gender neutral.

However, philosophically the concept of Junzi could

be applied to both men and women,

and today Confucian philosophy certainly should no longer be bound by

gender biases.

Now, let's get ready to examine the Junzi ideal more closely.

What kind of person is he?

And how does one become a Junzi?

These are the key questions that we will need to consider over

our next few meetings.

The vision of Confucius,

the Dao of Confucian philosophy, can be reconstructed in different ways.

What I am suggesting is that the concept of the "Junzi" affords

the best approach to understanding the teachings of Confucius.

From this perspective, the Confucian Way is very much a personal ideal.

It is not so much a series of commandments that one must follow, as a journey of

ethical and spiritual development that everyone is burdened to undertake.

To understand the Dao of Confucius,

we will need to delineate the characteristics of the Junzi.

To prepare for the next few lectures,

try to come up with your own composite picture of the ideal Junzi gentleman.

From your reading, what constitutes an ideal Junzi?

The gentleman is, of course, described in terms of his many virtues.

But which of these is the most important, in your view?

Is it his devotion to learning, perhaps?

Or is it his commitment to filial piety?

Or would you consider trustworthiness and

sincerity to be the most important characteristics of the Junzi?

These virtues are frequently mentioned in the Analects.

How are they related to one another?

For our purposes, when we come back, I will suggest that

the Confucian Junzi is above all a person of humanity,

or Ren, and a consummate virtuoso of ritual propriety, or Li.

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