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New Philosophies in China WHAP/Napp Objective: To identify significant beliefs of Legalism, Confucianism, and Daoism and to compare and contrast these philosophies Do Now: Why did the Age of Warring States, a time of disorder, increase philosophical introspection? ____________________________________________________ Cues: Notes: I. The Centuries Surrounding 500 B.C.E. A. New cultural traditions emerged that spread widely B. Occurring somewhat _____________-China, India, Middle East, and Greece C. Growing cities, increasing trade, new states, and new contacts, more deadly warfare thinkers _________ older perspectives and develop new answers II. Disorder during the Zhou dynasty A. By the time of Zhou dynasty took power in 1122 BCE, the ________ of Heaven was an accepted Chinese belief B. But by 500 BCE, the age of ________ states (403-221 BCE) had begun C. __________ led thinkers to develop new ideas III. Legalism A. Believed that the solution to China’s problems lay in _______ 1. A system of rewards and strict ___________ 2. A ___________ view of human nature a) People were ________ and shortsighted b) Only the state and rulers could act in long-term interests of society B. Promoted ________ and soldiers 1. Believed these classes performed essential functions 2. Regarded other classes as _________ IV. The Qin Dynasty A. The dominant philosophy of the Qin dynasty (221 – 206 BCE) was ________ 1. But the __________ of the dynasty discredited Legalism 2. No ruler afterwards openly supported it 3. But it, nonetheless, played a role in ________ dynasties 4. Even while the Han and subsequent dynasties officially endorsed ____________ V. Confucius A. Confucius (551 – 479 BCE) was the most __________ philosopher of China’s dynastic period B. Sought a political position but did _____ find one C. Spent his time as a thinker and _________ D. Students collected his teachings in a book called the __________ E. Not based on rewards and punishments but on moral __________ F. Ideas 1. Human society consisted of _________ relationships Summaries: Cues: Notes: 1. To maintain order and thus social harmony, inferiors _______ superiors 2. Superiors had to protect and provide for inferiors and set good _______ 3. A superior acting with benevolence and genuine concern would _______ inferiors to respond with obedience 4. Proper behavior would lead to _________ and stability 5. Confucius emphasized __________ as the key to moral betterment G. The Han dynasty encouraged Confucianism 1. The examination system was established in which candidates for government service had to ______ a rigorous examination a) A civil service based on ___________ 2. The family was the ________ for political life 3. _______ piety or the honoring of one’s ancestors and parents H. The family was a training ground for the reverence due to the _______ and state officials I. Women were also affected by their status as permanent _________ 1. Trained to serve their _________ J. Placed great importance on history for the ideal society lay in the _______ 1. Although Confucius was a reformer, his ideas were presented as an effort to ________ a past golden age 2. But opened the possibility of government service to all men by emphasizing intellectual achievement and the ____________ system K. Justified __________ but established certain expectations for government L. A failing emperor could forfeit the Mandate of Heaven and could be replaced by another __________ M. Confucianism also marked elite Chinese culture by its ________ or nonreligious character VI. Daoism A. Daoism is often associated with ________ B. According to tradition, Laozi was a sixth-century BCE archivist C. Credited with ________ the Daodejing (Tao Te Ching) D. Afterwards, it was rumored Laozi abandoned civilization to live in _______ E. Daoist ideas were later-expressed in a more explicit fashion by the philosopher Zhuangzi (369-286 BCE) F. Ideas 1. Radically different from Confucianism 2. Viewed education and moral striving as _________ 3. In the face of disorder and chaoswithdrawal into the world of _______ 4. Encouraged behavior that was spontaneous, individualistic, and natural 5. The central concept of Daoism is the Dao (translated as the ______) 6. It is often said that the Dao is beyond words 7. Encouraged people to live in nature and to live __________ A. But despite differences, Daoism was regarded as complementing Confucianism B. This attitude encouraged by the ancient Chinese concept of _____ and yang Summaries: Strayer Question: What different answers to the problem of disorder arose in classical China? Why has Confucianism been defined as a "humanistic philosophy" rather than a supernatural religion? How did the Daoist outlook differ from that of Confucianism? 1. Daoism and Confucianism (A) Agreed on the importance of education. (B) Disagreed on the need for personal reflection. (C) Taught that active political involvement was essential to stable society. (D) Agreed on how to address the turmoil after the fall of the Zhou dynasty. (E) Based their teachings on Chinese traditions. 2. Which of the following qualifies as an example of Confucius’ “Five Basic Relationships”? (A) Ruler-subject (B) Father-son (C) Friend-friend (D) Husband-wife (E) All of the above 3. Which of the following choices contains belief systems that originated in China? I. Confucianism II. Legalism III. Daoism IV. Buddhism (A) I, II, and IV (B) I and II (C) II and III (D) I, II, III, and IV (E) I, II, and III 4. In Chinese tradition, the Mandate of Heaven refers to (A) Chinese ethnocentric tendencies (B) Eternal authority of a ruling dynasty (C) Divine blessing of the rule of an emperor (D) Belief in many gods (E) The goal of Buddhist meditation 5. In which of the following periods of Chinese history did Confucius live? (A) Qin dynasty (B) Late Zhou dynasty “Era of Warring States” (C) Han dynasty (D) Sui dynasty (E) Shang dynasty 6. Daoist thought tends to emphasize (A) Respect for the emperor (B) Harmony with nature (C) Authority of the father (D) The struggle of the poor for justice (E) Punishment of sin 7. Daoist conceptions of nature emphasized (A) A single omnipresent God (B) Understanding through science (C) Harmony and balance (D) Numerous minor gods that intervened in human affairs (E) Present of fallen human souls in the bodies of animals Excerpts from wsu.edu Confucius laid down a pattern of thinking followed by more people for more generations than any other human being on the face of the earth. No matter what religion, no matter what form of government, the Chinese (and most other East Asian civilizations) and their way of thinking can in some way be shown to have Confucian elements about them. But Confucius was no religious leader nor did he claim any special divine status (nor was any divine status claimed for him). He was, in fact, a relatively ordinary person; his family was from the lesser aristocracy that had fallen on extremely hard times when he was born in 551 B.C. in the province of Lu. He was born into the family of K'ung and was given the name Ch'iu; in later life he was called "Master Kung": K'ung Fu-tzu, from which the Latin form, Confucius, is derived. He began a startlingly successful early political career as a young man, rising quickly in the administrative ranks, but fell out of favor fast. Although his intense personal goal was to restore peace and orderliness to the province, he found himself dismissed from government early on. He never returned to public life. Instead he turned to teaching, hoping that he could change the world by changing its leaders at a young age. We have many accounts of his teaching and all his students praise his natural talent for brilliant teaching. These students recorded these teachings and this is what comes down to us as the Analects. The Confucian method characterizes just about all Chinese learning down to the present day; its fundamental tenet is the unwavering belief in the perfectibility of human beings through learning. Confucius had one overwhelming message: if we are to achieve a state of orderliness and peace, we need to return to traditional values of virtue. These values are based entirely on one concept: jen, which is best translated as "humaneness," but can also mean "humanity," "benevolence," "goodness," or "virtue." This humaneness is a relatively strange concept to Western eyes, because it is not primarily a practicable virtue. Rather, the job of the "gentleman," ch'ün tzu, was to concentrate on the highest concepts of behavior even when this is impractical or foolish. Like his contemporaries, Confucius believed that the human order in some way reflected the divine order, or the patterns of heaven. More than anything, according to Confucius, the ancients understood the order and hierarchy of heaven and earth; as a result, Confucius established the Chinese past as an infallible model for the present. What is incumbent on individual people is to determine the right pattern to live and govern by; this can be achieved by studying the sage-kings and their mode of life and government and by following rituals scrupulously, for the pattern of heaven is most explicitly inscribed on the various rituals, li , prescribed for the conduct of everyday life. Neglecting ritual, or doing rituals incorrectly, demonstrated a moral anarchy or disorder of the most egregious kind. These heavenly patterns were also inscribed in the patterns of music and dance, yüeh, so that order in this life could be attained by understanding and practicing the order of traditional and solemn music and dance… Men's natures are alike, it is their habits that carry them far apart. ~Confucius