ChineseandWesternPhilosophyAnIntroduction.ppt

1、Confucius (Kong Zi) 孔子,Confucius (551-479 B.C.),From Lord-on-high to HeavenSense of anxiety vs. sense of curiosity the historical backgroundConfucius attitude toward the transcendental world (7.21, 6.22, 11.12, 7.35, 3.12)Mandate of Heaven and virtueThe unity between Heaven and humanThe society as a

2、n extension of familySecular as sacred sage kings as models The culture of person-making vs. the search for definitions/truth,II. Ren 仁 Human-Heartedness and Li Ritual proprietyRen 仁 and ren 人 (human being) Ren and relatednessThree major descriptions of ren The “golden rule” （12.2, 15.24, 6.30)Retur

3、n to the observance of ritual propriety (12.1)Love people (12.22),Various Versions of the Golden RuleBah Faith: Ascribe not to any soul that which thou wouldst not have ascribed to thee, and say not that which thou doest not. Bahaullah And if thine eyes be turned towards justice, choose thou for thy

4、 neighbour that which thou choosest for thyself. Epistle to the Son of the Wolf Brahmanism: This is the sum of Dharma duty: Do naught unto others which would cause you pain if done to you. Mahabharata, 5:1517 Buddhism: .a state that is not pleasing or delightful to me, how could I inflict that upon

5、another? Samyutta NIkaya v. 353 “Hurt not others in ways that you yourself would find hurtful. Udana-Varga 5:18 Christianity: Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets. Matthew 7:12, King James Version. And as ye w

6、ould that men should do to you, do ye also to them likewise. Luke 6:31, King James Version. .and dont do what you hate., Gospel of Thomas 6.,Confucianism: Do not do to others what you do not want them to do to you Analects 15:23 Tse-kung asked, Is there one word that can serve as a principle of cond

7、uct for life? Confucius replied, It is the word shu - reciprocity. Do not impose on others what you yourself do not desire. Doctrine of the Mean 13.3 Try your best to treat others as you would wish to be treated yourself, and you will find that this is the shortest way to benevolence. Mencius VII.A.

8、4 Ancient Egyptian: Do for one who may do for you, that you may cause him thus to do. The Tale of the Eloquent Peasant, 109 - 110 Translated by R.B. Parkinson. The original dates to 1970 to 1640 BCE and may be the earliest version ever written. Hinduism: “This is the sum of duty: do not do to others

9、 what would cause pain if done to you.” Mahabharata 5:1517 Islam: None of you truly believes until he wishes for his brother what he wishes for himself. Number 13 of Imam Al-Nawawis Forty Hadiths. 5,Jainism: In happiness and suffering, in joy and grief, we should regard all creatures as we regard ou

10、r own self. Lord Mahavira, 24th Tirthankara A man should wander about treating all creatures as he himself would be treated. Sutrakritanga 1.11.33Judaism: .thou shalt love thy neighbor as thyself., Leviticus 19:18 What is hateful to you, do not to your fellow man. This is the law: all the rest is co

11、mmentary. Talmud, Shabbat 31a. And what you hate, do not do to any one. Tobit 4:15 Native American Spirituality: Respect for all life is the foundation. The Great Law of Peace. All things are our relatives; what we do to everything, we do to ourselves. All is really One. Black Elk Do not wrong or ha

12、te your neighbor. For it is not he who you wrong, but yourself. Pima proverb. Roman Pagan Religion: The law imprinted on the hearts of all men is to love the members of society as themselves. Shinto: The heart of the person before you is a mirror. See there your own form Be charitable to all beings,

13、 love is the representative of God. Ko-ji-ki Hachiman Kasuga,Sikhism: Compassion-mercy and religion are the support of the entire world. Japji Sahib Dont create enmity with anyone as God is within everyone. Guru Arjan Devji 259 No one is my enemy, none a stranger and everyone is my friend. Guru Arja

14、n Dev : AG 1299 Sufism: The basis of Sufism is consideration of the hearts and feelings of others. If you havent the will to gladden someones heart, then at least beware lest you hurt someones heart, for on our path, no sin exists but this. Dr. Javad Nurbakhsh, Master of the Nimatullahi Sufi Order.T

15、aoism: Regard your neighbors gain as your own gain, and your neighbors loss as your own loss. Tai Shang Kan Ying Pien. The sage has no interest of his own, but takes the interests of the people as his own. He is kind to the kind; he is also kind to the unkind: for Virtue is kind. He is faithful to t

16、he faithful; he is also faithful to the unfaithful: for Virtue is faithful. Tao Te Ching, Chapter 49,Unitarian: The inherent worth and dignity of every person; Justice, equity and compassion in human relations. The goal of world community with peace, liberty, and justice for all;“ We affirm and prom

17、ote respect for the interdependent web of all existence of which we are a part. Unitarian principles. 7,8Wicca: An it harm no one, do what thou wilt (i.e. do what ever you will, as long as it harms nobody, including yourself). Ones will is to be carefully thought out in advance of action. This is ca

18、lled the Wiccan Rede Yoruba: (Nigeria): One going to take a pointed stick to pinch a baby bird should first try it on himself to feel how it hurts. Zoroastrianism: That nature alone is good which refrains from doing unto another whatsoever is not good for itself. Dadistan-i-dinik 94:5 Whatever is di

19、sagreeable to yourself do not do unto others. Shayast-na-Shayast 13:29,Two forms of the Golden Rule,Positive version do to others what you would like others do to youNegative version do not do to others what you dont like others do to you,Main Problem of the Golden Rule,Using personal likes and disl

20、ikes as the measure for judging rights and wrongs,Two Approaches,As a rule allow no exceptions, imposed on oneself. The rule is itself the criterion for judging right and wrong (Kantian catagorical imperative).As a practical advice useful for getting the skill. Once the skill is embodied, the “rule”

21、 can be “forgotten”. The practical consequences are the criteria of right and wrong (Kantian hypothetical imperative).,II. Ren 仁 Human-Heartedness and Li Ritual proprietyRen 仁 and ren 人 (human being) Ren and relatednessThree major descriptions of ren The “golden rule” （12.2, 15.24, 6.30)Return to th

22、e observance of ritual propriety (12.1)Love people (12.22),III. Li Ritual ProprietyPatterns of behavior that are accepted by the tradition/community as appropriate (yi 义，宜) in various situations. Formalizd structures of practice (not principles)Rituals, ceremonies, manners, etiquettesFunctions of li

23、 embodiment of yi pedagogies for person-making fabrics of social order effective way of actionProblem skepticism about traditions,IV. Love Graded or Universal?Confucian love and Xiao 孝 (filial piety) Love with gradation (not “partial”) Start from family and extend to othersMoist universal love 兼爱 The case on page 52. Confucian response?,Daily One-minute Paper 1. What is the big point you learned in class today? 2. What is the main, unanswered question you leave class with today?,