儒家哲学探索

Meaningful engagement with Confucian philosophy requires a disciplined and informed imagination. Confucius (or Kongzi, in Chinese) flourished in a time of considerable change and political instability. Some understanding of the world of early China would be critical, as Confucian ideas did not grow out of a historical vacuum. In this context, we will examine the Analects—known in Chinese as Lunyu—a compilation of sayings and conversations attributed to Confucius that is essential to our understanding of Confucian philosophy.

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.

In this same context (refer to week 2), as we continue our guided tour, as it were, of the rich intellectual landscape that is Confucianism, we examine briefly the concept of “filial piety” (xiao), the key concern with learning and education (xue), which extends far beyond academic interests, and other related concepts. In addition, I would like to raise the question as to whether there is a religious or spiritual dimension to Confucian philosophy, and if so, how does it relate to ethics and political philosophy. There is much to discuss here, and we will return to the question of the impact of the Confucian vision on Chinese culture towards the end of this course.

“Confucianism” is an abstract generalization. While it may serve as a convenient label, it must be used with care. What needs to be made clear is that the Confucian tradition is dynamic, interacting with different currents of thought as well as harbouring rich internal differences. In this part of the course, some of the main rivals to Confucian philosophy in early China will be introduced. These concern what have come to be called “Mohism,” “Daoism,” and “Legalism” in classical Chinese philosophy.