Chinese Philosophy Han to N-S Dynasties3

Chinese Philosophy: from Han to N-S Dynasties: 

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焚书坑儒Burning the books and burying the literati : 

焚书坑儒 Burning the books and burying the literati a phrase that refers to a policy and a sequence of events in the Qin Dynasty of Ancient China , between the period of 213 and 206 BC. During these events, the Hundred Schools of Thought were pruned; legalism survived. One side effect was the marginalization of the thoughts of the school of Mozi and the survival of the thoughts of Confucius .

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According to the Records of the Grand Historian 史记 , after Qin Shi Huang 秦始皇 , the first emperor of China , unified China in 221 BC, his chancellor Li Si 李斯 suggested suppressing the intellectual discourse to unify all thoughts and political opinions. This was justified by accusations that the intelligentsia sang false praise and raised dissent through libel. Beginning in 213 BC, all classic works of the Hundred Schools of Thought 百家 — except those from Li Si‘s own school of philosophy known as legalism 法家 — were subject to book burning 焚书 . Qin Shi Huang burned the other histories out of fear that they undermined his legitimacy, and wrote his own history books. Afterwards, Li Si took his place in this area.

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In Chinese: " 相李斯曰：「臣請史官非秦記皆燒之。非博士官所職，天下敢有藏詩、書、百家語者，悉詣守、尉雜燒之。有敢偶語詩書者棄市。以古非今者族。吏見知不舉者與同罪。令下三十日不燒，黥為城旦。所不去者，醫藥卜筮種樹之書。若欲有学法令，以吏为师」 ", from Shiji Chapter 6. “The Basic Annals of the First Emperor of Qin,” thirty fourth year (213 BC). English translation: Chancellor Li Si Said: "I, your servant, propose that all historian's records other than those of Qin 's be burned. With the exception of the academics whose duty includes possessing books, if anyone under heaven has copies of the Shi Jing , the Classic of History , or the writings of the hundred schools of philosophy , they shall deliver them (the books) to the governor or the commandant for burning. Anyone who dares to discuss the Shi Jing or the Classic of History shall be publicly executed. Anyone who uses history to criticize the present shall have his family executed. Any official who sees the violations but fails to report them is equally guilty. Anyone who has failed to burn the books after thirty days of this announcement shall be subjected to tattooing and be sent to build the Great Wall . The books that have exemption are those on medicine, divination, agriculture and forestry. Those who have interest in laws shall instead study from officials.

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^ In Chinese: " 於是使御史悉案問諸生，諸生傳相告引，乃自除。 1 犯禁者四百六十餘人，皆阬之咸陽，使天下知之，以懲後。益發謫徙邊。始皇長子扶蘇諫曰：「天下初定，遠方黔首未集，諸生皆誦法孔子，今上皆重法繩之，臣恐天下不安。唯上察之。」 ", from Shiji chapter 6. English translation: The first emperor therefore directed the imperial censor to investigate the scholars one by one. The scholars accused each other, and so the emperor personally determined their fate. More than 460 of them were buried alive at Xianyang , and the event is announced to all under heaven for warning followers. More people were internally exiled to border regions. Fusu , the eldest son of the emperor, counselled: "The empire just achieved peace, and the barbarians in distant areas have not surrendered. The scholars all venerate Confucius and take him as a role model. Your servant fears if Your Majesty punish them so severely, it may cause unrest in the empire. Please observe this, Your Majesty." (1Punctuation and therefore translation is ambiguous here. Punctuation given here reflects the 1959 Zhonghua Shuju ( 中華書局 ) edition.)

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Li Si 李斯 proposed that all histories in the imperial archives except those written by the Qin historians be burned; that the Classic of Poetry 诗经 , the Classic of History 尚书 , and works by scholars of different schools be handed in to the local authorities for burning; that anyone discussing these two particular books be executed; that those using ancient examples to satirize contemporary politics be put to death, along with their families; that authorities who failed to report cases that came to their attention were equally guilty; and that those who had not burned the listed books within 30 days of the decree were to be banished to the north as convicts working on building the Great Wall 长城 . The only books to be spared in the destruction were books on war , medicine , agriculture and divination . 1

坑儒burying of scholars : 

坑儒 burying of scholars After being deceived by two alchemists 炼金术士 while seeking prolonged life, Qin Shi Huangdi ordered more than 460 scholars in the capital to be buried alive in the second year of the proscription, though an account given by Wei Hong in the 2nd century added another 700 to the figure. As some of them were also Confucian scholars, Fusu 扶苏 counselled that, with the country newly unified, and enemies still not pacified, such a harsh measure imposed on those who respect Confucius would cause instability. 2 However, he was unable to change his father's mind, and instead was sent to guard the frontier in a de facto exile. The quick fall of the Qin Dynasty was attributed to this proscription. Confucianism was revived in the Han Dynasty that followed, and became the official ideology of the Chinese imperial state. Many of the other schools had disappeared.

罢黜百家 discarding the hundred schools and respecting only Confucianism: 

罢黜百家 discarding the hundred schools and respecting only Confucianism Han Fei’s emphasis of absolute concentration of power in the ruler led the first emperor to practise totalitarian regimentation, hence, to unify thinking ， he carried out the policy of “burning the books and burying the literati”. The first emperor by this practice, put to an end the vigor and originality that had characterized the world of thought during the classical age( 轴心时代 Axial Age ，雅斯贝尔斯 Karl Jaspers《 历史的起源与目标 》 ） 1. the early Western Han rulers appreciated the Huang-Lao 黄老 teachings, and attempted to practise government by inaction. 2.During the Emperor Wu Di 汉武帝 , Confucianism progressed and was established as the imperial ideology and state cult. 3. Dong Zhongshu 董仲舒 , advised Wu Di to discard the hundred school. proposal adopted, practice, Confucianism, official creed

Dong Zhongshu: 

Dong Zhongshu 1. to harmonize the traditional theories of Yin and Yang 阴阳 and the Five Elements 五行 with Confucianism. He held a strong belief in the correspondence between man and Heaven. 2. He also believed in a close relationship between the actions of man and the operation of Heaven, that is, the doctrine of the interaction between Heaven and man 天人感应 . They had great influence on the thinking of the Chinese people, and had acted, as an effective deterrent to the whims and excesses of the absolute monarchs. 罪己诏 blaming-himself rescript.

三纲五常five social relationsａｎｄ　five social relations: 

三纲五常 five social relations ａｎｄ five social relations 3.In ethics and politics, reaffirmed the five social relations 五常 : those between sovereign and subject, father and son, husband and wife, brother and brother, friend and friend. He expounded the Three Cardinal Guides 三纲 , that is, the sovereign is the guide of his subjects. Derived from the principles of Yin and Yang. 4. Human Nature: initiated the three categories of human nature 性三品 , the nature of upper category, the nature of lower category and the nature of ordinary category. The third can be

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called nature with qualities which have not been awakened. Men awaits teaching and as a result he can become good. 5. Concerning the development of history, Dong proposed his theory of the three sequences or the three beginnings( 三统三正说 ) , which consist of the Black Sequence 黑统 , the White Sequence 白统 and the Red Sequence 赤统 . The three sequences follow one another and move in endless cycles, and human history circulates accordingly. Xia constituted the Black Sequence and assumed black as its primary color.

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Shang ( 商 )constituted the White Sequence and assumed white as its primary color. Zhou （周） constituted the Red Sequence and assumed red as its primary color. Dong combined Confucianism with Yin and Yang theories （阴阳学说） , produced and idealistic system which was further by scholars after him into pure superstition. Beliefs in prodigies and ghosts and practices of divination and witchcraft were widespread. Prognostication texts and apocrypha became popular. These led to revolt by Wang Chong （王充） & other rationalistic philosophers.

Wangchong王充: 

Wangchong 王充 1. regarded primordial substance as the original material basis of all things. All things are spontaneously produced by the fusion of the Yin and Yang ａｎｄ　ｔｈｅ forces of Heaven and earth. The Way of Heaven is that of spontaneity, and this spontaneity means inaction. Therefore a Heaven that creates all things and that can mete out rewards and punishments, does not exist. There was no such thing as teleology or interaction between Heaven and man.

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2. With regard to the widespread belief in ghosts and spirits, he said, men do not become ghosts after death, have no consciousness, and are unable to influence people. Man is brought into existence by means of the vital forces, and when he dies these forces are extinguished. With the exhaustion of the blood and these forces, and his physical frame decays; and with this decay, he becomes ashes and earth.

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3. In regard to knowledge, he maintained that every doctrine should be tested and verified. He opposed the belief that the sages are born wise and held that knowledge can be acquired only though learning and practice. (theory of tabula rasa 白板说， empiricism in opposition to apriorism 先验论 ; transcendentalism) 4. most earlier thinkers had appealed to the past for support of their doctrines, with the result that people generally tended to idealize antiquity and disparage the present. Wang vigorously attacked this attitude and asserted that those who in later times have given good government are likewise sages. He even went further and said the present age was much better than the past.

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5. Wang was progressive, penetrating and influential during his time. However there are some limitations in his thought. He opposed anthropomorphic Heaven, but he believe that man’s good and bad luck was a wholly a matter of predestination, and that there was even a Fate for a country, which determined its prosperity or decay. 6. he contributed, though only incidentally, to the revival of Taoism.

Neo-Taoism新道家 during the Wei and Jin Period: 

Neo-Taoism 新道家 during the Wei and Jin Period 1. Whereas the Han philosophers attempted to harmonize the Yin and yang theories with Confucianism, the philosophers of the Wei-Jin period employed Taoist terms to give new meanings to Confucian ideas. 2. Thinkers went beyond phenomena to find reality behind space and time. They were interested in what is profound and abstruse, and consequently their school is called the Metaphysical School. 3.the three profound studies 三玄 : the Classic of the Way and Its Virtue ， The Book of Master Zhuang, and The Book of Changes 4. pure conversation: unconventional way of life expressed in elegant, refined, carefree, and witly conversations. 凄风拂林，明泉映壑，夫人莫见其际，而其器亦入道。故见者莫能称谓，而服其伟量 . 孙皓无道，肆其暴虐，若龙蛇其身，沉默其体，潜而勿用，趣不可测，

Wang Bi王弼: 

Wang Bi 王弼 1. founder of Neo-Taoism, one of the most precocious geniuses in the history of Chinese thought, author of outstanding commentaries on the Classic of the Way and Its Virtue ， and the Confucian mystical classic of the Book of Changes. Helped introduced metaphysics into Chinese thought, anticipating the work of the Later Neo-Confucianists 新儒家 . He was only 23 when he died. 2. According to him, there is one ultimate principle that underlies and unites all phenomena. This principle is the Way, the nonbeing. Nonbeing is the source or origin of all the things of the universe, and all being comes from it and will return to it. 《 道德经 》 第十六章 夫物芸芸 各 复归其根 3. in terms of the relationship between words and ideas, Wang Bi believed, that words serve to explain symbols and symbols serve to express ideas. Once the symbols have been grasped,

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the words may be forgotten; once the ideas have been grasped, the symbols may be forgotten. Thus by forgetting the symbols one gets the ideas; by forgetting the words one gets the symbols. 尽意 莫若象 ，尽 象莫若 言 4. In regard to the relationship between the Confucian ethical code and naturalness, Wang believed, the Confucian ethical code is derived from nature. If in accord with what is natural, the code is necessary and useful to human kind. As to the difference between a sage and an ordinary man , he said, a sage will not be ensnared by his emotions. 5. his works: Commentaries on the Book of Master Lao, Commentaries on the Book of Changes, and A Brief Exposition of the Book of Changes. < 老子注 >< 周易注 >< 周易略例 >

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《 周易略例 · 明象 》 云：夫象者，出意者也；言者，明象者也。尽意莫若象，尽象莫若言。言生于象，故可寻言以观象；象生于意，故可寻象以观意。意以象尽，象以言著。故言者所以明象，得象而忘言。象者所以存意，得意而忘象。犹蹄者所以在兔，得兔而忘蹄；筌者所以在鱼，得鱼而忘筌也。然则言者象之蹄也，象者意之筌也。是故存言者，非得象者也；存象者，非得意者也。象生于意而存象焉，则所存者乃非其象也。言生于象而存言焉，则所存者乃非其言也。然则忘象者乃得意者也，忘言者乃得象者也。得意在忘象，得象在忘言。故立象以尽意，而象可忘也。重画以尽情，而画可忘也。

Guo Xiang郭象: 

Guo Xiang 郭象 1. A Neo-Taoist philosopher after Wang Bi. His main work is Commentaries on the Book of Master Zhuang 《 庄子注 》 . 2. the basic principle of Taoism is that the Way or nonbeing is regarded as the origin or first cause for the production and transformation of being. Guo deviated from this basic principle in interpreting the Way or nonbeing as nothingness. As nothingness, nonbeing, does not produce being 无不生有 . That is, nonbeing cannot be regarded as the first cause. 3. self-transformation 独化 : since non-being cannot be regarded as the first cause, everything produces itself spontaneously and do not depend upon anything else. 4. since things come into being and transform by themselves,

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everything has its own nature. If it follows its own way, it find satisfaction and enjoyment; if it is not content with its what it is and craves to be what it is not, then there is dissatisfaction and regret. The true wisdom lies simply in following one’s particular nature and developing his special skill. More talented should be rulers and less talented should be subjects. 5. historical views: things are in constant flux. Therefore, social institutions and moral ideas must be changed when situations change. To him, inaction does not mean folding one’s hands and remaining silent. It simply means allowing everything to follow what is natural to it. Guo gave a positive meaning to the Taoist term inaction. Reached a reconciliation between the Confucian ethical code and the Taoist doctrine of naturalness.

Fan Zhen范缜: 

Fan Zhen 范缜 1. Buddhism, a religion and philosophy, spread to China as early as the first century, acquired a great influence and became a major force in China during the Northern and Southern Dynasties. A large number of Sanskrit Buddhist scriptures were translated into Chinese, and many officials, scholars, and even emperors became pious Buddhist followers. 2.Fan Zhen strongly opposed Buddhism. His work On the destructibility of the Soul 神灭轮 . Buddhist heavens and hells bordered too much on superstitions meant to frighten people and raise false hopes of Heaven, the net result being that daily duties would be neglected and responsibilities to society would not be taken seriously.

Fan Zhen: 

Fan Zhen 3. Fan Zhen had penetrating discussions on the relationship between the body and the soul. 4. According to him, the body is the substance of the soul; the soul is the functioning of the body. The relationship of the soul to its substance is like that of keenness to a knife, while the relationship of the body to its functioning is like that of a knife to keenness. What is called keenness is not the same as the knife and what is called the knife is not the same as keenness. nevertheless, there can be not knife if the keenness is discarded, nor the keenness if the knife is discarded. How can it be admitted that the soul can remain if the body is annihilated?

Fan Zhen: 

Fan Zhen 5. Man’s substance is substance inherently possessed of consciousness, whereas that of a tree is substance inherently devoid of consciousness. A dead person is a substance which is like that of a tree. 6. Fan Zhen asserted further that the body is the soul and the soul is the same as the body. These are convincing proofs against the Buddhist doctrine of the immortality of the soul which argue that the soul is something independent of the body, and that after the annihilation of the body, the soul will still remain and have its transmigration. 6. Prince Xiao Ziliang summoned many learned Buddhist monks to refute Fan Zhen, but they were unable to destroy his arguments.

Assignment: 

Assignment Make some comments on why Chinese people tend to do nothing to see somebody dying ？ Is (mainland) China still a “Etiquette Nation” ？

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The End

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