[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.
