Chinese Philosophy before Han Dynasties2

Chinese Philosophy before Han Dynasty 2: 

Chinese Philosophy before Han Dynasty 2 Paulcheng

Contents: 

Contents Mengzi Xunzi Laozi Zhuangzi Mozi Legalist School

Mengzi: 

Mengzi The second sage of Confucianism Zi Si, the grandson of Kongzi Teaching The Book of Master Meng

His Mission: 

His Mission 天降大任于斯人也，必先苦其心志，劳其筋骨，饿其体肤，空乏其身，行拂乱其所为，所以动心忍性，曾益其所不能。 When Heaven is about to place a great responsibility on a great man, it always tests resolution first, exhausts his body, makes him suffer great hardships and frustrates his efforts ， and mislead you to make you be more patient and to improve your ability. .

His Mission: 

His Mission To perpetuate Konzi’s teachings “To rectify men’s hearts, and to put an end to perverse doctrines; to oppose one-sided actions and put away licentious expressions, thus to carry on the work of the sages.” ( 滕文公下 ) 正人心，息邪说，距跛行，放淫词，以承三圣者。

Four cardinal virtues/ Four beginnings: 

Four cardinal virtues/ Four beginnings Keynote of his system: goodness of human nature. The four cardinal virtues: humanity, righteousness, rites and wisdom. They come from in the seed form, four beginnings: feelings of compassion, shame, modesty, and of distinction between right and wrong

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《 孟子 · 告子上 》 ：“ 人皆有不忍人之心 ， 有恻隐之心 。 无恻隐之心 ， 非人也 ； 无善恶之心 ， 非人也 ；无辞让之心， 非人也 ；无是非之心， 非人也 ”。 “恻隐 之心 ，人皆有之； 羞恶之心 ，人皆有之；恭敬 之心 ，人皆有之；是非 之心 ，人皆有之。恻隐 之心 ，仁也； 羞恶之心 ，义也；恭敬 之心 ，礼也；是非 之心 ，智也。

Inborn knowledge and ability: 

Inborn knowledge and ability “All things are complete within us. ” ( 尽心上 ) Cultivation of oneself is the investigation of one’s mind and nature. If he develops his original good nature, he can become a sage like Yao and Shun. “He who has exercised his mind to the utmost, knows his nature. Knowing his nature, he knows Heaven.” ( 尽心上 ) “ 尽其心者，知其性也。知其性，则 知天 矣。

Why does evil arise? : 

Why does evil arise? Either not developed, or has suppressed and destroyed these four beginnings. Child’s heart ， The "good human nature" theory raised Education and (self-)cultivation Nourishing the vast, moving force. Great and strong, fills up all between Heaven and Earth, produced by the accumulation of righteous deeds. “ 难言也。其 为 气也，至大至刚，以直养而无害，则塞于天地之间。其 为 气也，配义与道。”

Self-cultivation: 

Self-cultivation Nourishing the vast, moving force. Great and strong, fills up all between Heaven and Earth, produced by the accumulation of righteous deeds. “ 吾善 养吾浩然之气 ，至大至刚， 充塞 于 天地之间 。” “ The riches and honors cannot make him dissipate, poverty and mean condition cannot make him swerve, and power and force cannot make him bend himself.” ( 滕文公下 )

Benevolent Government: 

Benevolent Government Unbearing mind Unbearing government Kingly way of government Plant five- acre homesteads with mulberry, and fifty-year-old people may wear silk. Do not neglect the seasons for raising domestic animals, and people of seventy will have enough meat to eat. Do not deprive hundred-acre estates of labor in

Progressive : 

Progressive Condemn despotic rule and attached importance to people’s economic life.

. : 

. If a farmer owns a hundred mu of land, and he is not deprived of his time on the land at the farming season, and large families will have enough to eat in normal years If schools are properly run and children are educated to be filial to their parents and respect their elder brothers, then everyone will respect the aged and honor the worthy. Then the aged will not be forced to do what they are physically unfit to do. With enough clothes to wear and enough meat to eat for the aged and with no starvation and cold for common people, it is impossible that you should not rule all the people

孟子经济学: 

孟子经济学 五亩之 宅，树之以桑，五十者可以 衣帛 矣。鸡豚狗彘之畜，无失其时，七十者可以 食肉 矣。百亩 之田 ，勿夺其时，数口之家可以无饥矣。谨庠序之教，申之以孝悌之义，颁白 者不负戴于道路矣。七十者 衣帛食肉 ，黎民 不饥不寒 ， 然而 不王者，未之有也 ...

Xun Zi: 

Xun Zi The third sage of Confucius School 1. Human nature is originally evil 2. Heaven is not an anthropomorphic god. 3. felt the need of more binding and dependable rules, the principle of government by rites. 4. is by some considered as a Legalist thinker. His disciples: Li Si, Han Fei

Taoism: 

Taoism Taoism, along with Confucianism, is one of the two major indigenous religio-philosophical traditions that have shaped Chinese life and culture for more than 2000 years. Writings: the Classic of the Way and its Virtue , the Book of Master Zhuang, the Book of Master Lie

Lao Zi: 

Lao Zi 1. the Way, Tao, the course, the principle, the substance, the standard of all things 2.inaction in government and life

the Way, Tao: 

the Way, Tao It is one and simple like an uncarved block In its essence, it is eternal, absolute, and beyond space and time; in its operation, it is spontaneous, everywhere, constant and unceasing, and always in transformation, going through cycles and finally returning to its root It is good like water( 居善地，心善渊

描述“道”: 

描述“道” “ 有物混成，先天地生。寂兮寥兮，独立而不改，周行而不殆，可以为天下母。吾不知其名，字之曰道，强为之名曰大。 ” （第二十五章）

How to behave : 

How to behave Thus the sage behaves Without taking active action Speaks without using words Lets all things rise without interference Gives them life without claiming to be their owner Benefit them without claiming to be their benefactor, succeeds without claiming credit.

Zhuang Zi: 

Zhuang Zi 1. the Way, spontaneity but also a flux, all in self-transformation according to its own nature and in its own way. 2.Although all are different, the Way equalizes them as one.

Equality of all things: 

Equality of all things No distinction between right and wrong, good and evil, life and death, beauty and ugliness Overstressed the relativity of things, denied any distinction among them

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All are equally good and right, therefore, each thing or everyone should nourish, follow and develop its or his own nature which is the virtue obtained from the Way, and thus finds the due happiness and freedom. Blamed heroes and inventors of culture, the sages who shaped the rites and rules by Confucianists.

How to behave: 

How to behave Ideal personality: perfect man, or the true man, fasts in mind, to keep his mind void and tranquil, sits down in forgetfulness, which means to discard knowledge, forget first the outer world, then the body, then the mind, and become one with the infinite. He is absolutely free and happy.

Moism: 

Moism An eminent school of philosophy that rivaled Confucianism in prominence during the Warring States Period Became a religious congregation

Mo Zi: 

Mo Zi 1.Critical of Confucianism for its emphasis on the codes of rituals and social elegance, which were to him burdensome and wasteful. Simplicity of funerals. Exalted frugality of expenditures. Opposed the concept of fate 2.Universal love, opposed the graded love, universal love should be combined with mutual benefit. 3. prevention of wars or aggressions. supported and engaged in defensive preparations. He took

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Journeys to prevent the outbreak of impending wars 4. believed in the supreme god or Heaven above all that creates all the things in the universe and metes out reward and punishment. 5. his stress on methodology, technology, logic, .

In regard to Government : 

In regard to Government Favored virtue and talent as the basis for public leadership and appointment. Neither birth, kinship nor wealth should be men of virtue should make a man eligible for any public office. Different from Confucius who did not oppose the hereditary system in the officialdom. Enrichment of the poor, increase of the population, removal of danger, Mo Zi is called pragmatist or utilitarian

The Legalist School: 

The Legalist School 1.its chief objective is the concentration of power in the ruler. 2. three groups: a ） laid stress on power and authority; b) on the concept of law; c) on statecraft. 3.Han Fei combined the three

Han Fei: 

Han Fei 1. believed that man’s nature is evil. All men acted from motives of selfishness and self-profit and so showed calculating minds toward one another. Accordingly, law and statecraft, and power must be employed for government. 2.made a comprehensive synthesis of the enforcement of law, the manipulation of statecraft and the exercise of power.

The three concepts: 

The three concepts Law: rules made by the ruler for the proper regulation of the society or for correct conduct in life. Highest standards by which to judge all. Statecraft: the skill or techniques and wisdom of the ruler in managing the public affairs (Derelict , sycophant). It behooves the ruler to trust no one.

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Power or authority: the highest position and supreme power of the ruler to issue orders and to make others to obey. Manifested in ruler’s rewards and punishments. “ the sage does not aims at practicing antiquity and does not model himself upon what is considered permanently correct.”

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Preview the following part: Philosophical thoughts after Han Dynasty The End