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Request for Designation as a Global Perspectives (GP) Course in Explorations Name__Matthew Levey_______________________________________________ Course number and title_HI/HON 282 Disputers of the Dao_____________ Departmental endorsement_________Yes_____________________________________ Has this course been submitted for any other Explorations designation? __Yes_________ If so, which one? __Problem Solving (IA)____________ Please list which of your course assignments or activities addresses each of the guidelines, state briefly how this is accomplished, and attach a syllabus or a preliminary redesign plan for the course. The criterion for a global perspectives course is a primary focus on the viewing of subject matter within a global framework (culturally, politically, socially, economically, historically, linguistically, or aesthetically). On its face, HON/ HI 282 is an attempt to introduce to students who come largely from a Western philosophical and religious tradition to Asian modes of analysis of morality, the human condition and the reality of the world around them. However, because of the rich interpretive possibilities I teach the course in a comparative global perspective. The point is to give these different traditions a close reading so that we can understand not only their fundamental premises about the human condition and the world, but to see how these traditions changed over time, and to show that how they changed was largely in their responses to what they saw in the traditions around them. However, because of the garbled history of “Western” interpretation of these traditions and translations of their major texts, I introduce and students on their own often raise comparative questions about how these traditions are similar to and differ from Euro-American religious, cultural and philosophical traditions. It is an inherent part of the project to read the texts of these traditions in a global comparative context. One example assignment or activity that addresses the GP guidelines, addresses the tendency on the part of missionary-scholars, who dominated Western discourse on Chinese (heck, Asian) traditions up till the early post WWII period, to translate an early Chinese concept, Shangdi (“the supreme ruling deity”) as “God.” It is clear that a close reading of the texts that contain this term cannot sustain this reading. I facilitate discussion of assigned material, in this case texts that come from the earliest known written material from Chinese civilization (so-called “oracle bone” inscriptions from the Shang dynasty (roughly 11th century BCE) and the earliest extant interpretations from the Zhou period (roughly 5th century BCE) in a manner that allows the students to see what kind of deities the earliest Chinese writers posited the existence of and the nature of the powers they were presumed to possess. Though shown to be powerful and influential in the lives of the royal family, the aristocratic elite and the common people, the texts show clearly that Chinese did not conceive of an all knowing, all powerful, omnipresent Creator God and, along with an excerpt by a famous protestant translator, James Legge, that the idea of translating the term Shangdi as God comes from an impulse found initially in texts translated by Catholic and later Protestant Missionaries, who were quite explicit in their evangelical aim of converting Chinese to Christianity. In addition I have students write answers to questions I pose on a QA sheet for these items and have them write midterm and final essays in which the issues posed by this first set of readings emerges as a critical factor in how they depict the evolution of, at least, the Confucian tradition in both China and Japan. The essays are open-ended insofar as I allow the students to pick the theme they wish to cover, but the issues raised by this first assignment ramifies through much of the history of the Confucian tradition in East Asia and are sure to come up in some fashion or other as the students engage in the larger written assignments. However, missionaries, seeking to sustain their conversion project translated the term that way on the theory that Chinese and monotheistic traditions share certain critical concepts and a shared conceptual space where conversion of Chinese to Christianity could take place. However, to read Shangdi as “God” is fundamentally misunderstand one of the basic aspects of Chinese understanding of the universe and the place of humans in it. Ancient Chinese had no concept of a single all-knowing, all-pervasive creator God. They did have concepts of a creative (generating) Dao, but this was not “God.” Please turn this form as one electronic file with a syllabus appended to [email protected] by 30 May 2011. Traditions in China and Japan This course concerns the historical development of the three primary philosophical and religious traditions of East Asia—Confucianism, Daoism and Buddhism—taught through the reading of a selection of their fundamental texts and in the context of the patterns of their historical development, in China and in Japan. The geographic focus of the course is China, primarily because China is the cultural home of two (Confucianism and Taoism) of the three primary traditions of East Asia and is also the place from which all three (including Buddhism) traditions were transmitted to Japan, and in fact the other nations of East Asia. The goal of the course is to introduce students to the major doctrines and theories of religious/moral practice of these traditions as they developed over time and to compare and contrast their development in China with their developments in Japan and Korea, at least to a limited degree. In this way, the goal is not only to comprehend the major doctrines and philosophical assumptions of these traditions (and, trust me, we will spend a great deal of time working through these carefully through close reading of primary sources), but to comprehend these traditions, assumptions and doctrines historically, in terms of their continuities and discontinuities over time and place. This project of historical analysis of traditions evolving over time should show in concrete terms the four following things: (1) Canonization and Legitimation: a close inspection of the doctrinal disputes that provide an opportunity for members of a tradition to articulate its fundamental aims, ideas and practices. There is a constant need to canonize and legitimize texts, ideas, and practices connected to those ideas. Essentially, canonization and legitimization mean that the member of the tradition argues that the ideas are true and of value to the moral and religious life, that there are certain texts that express these ideas clearly and in depth, and that there are certain behavioral norms that express the moral expectations embedded in the ideas. (2) Drawing Boundaries Between Traditions: canonization and legitimization occur in relation to other traditions. Members of a tradition define that tradition in relation to other traditions and sometimes in relation to other definitions of that tradition articulated by other members. Hence, how one defines a tradition amounts to imagining the boundary between one's own tradition and others. This involves the canonization of certain texts, certain doctrines and certain religious practices and distinguishing them from the texts, doctrines and practices of other traditions. (3) Changing Boundaries Over Time: no tradition has a single unchanging definition of itself and its relation to others. The disputes that have taken place between and within the Confucian, Daoist and Buddhist traditions will make clear that definitions, and therefore where a tradition imagines the boundary between it and other traditions, change over time. That is, the texts, ideas, and religious practices canonized and legitimized change over time. Finally, (4), traditions are not the same everywhere in place either. On the one hand, we will find significant consistency and stability in the traditions of Buddhism and Confucianism in China and Japan. For example, there are “Pure Land” and Chan or Zen Buddhists in both China and Japan (and in India too, in fact). Similarly, one will find practitioners of both Cheng-Zhu and Lu-Wang Confucianism in both China, Japan (and even Korea). Yet, we will also find that these similarities notwithstanding, the cultural and socio-political positions of both Buddhism and Confucianism differ dramatically in China and Japan. For example, while Confucianism developed in China in an environment involving the primacy of a so-called “scholar-official” elite, its primacy in Japan was based on a “warrior” (samurai) elite that had been forced by concrete circumstances of the 17th and 18th centuries to adjust to an administrative role. Thus, even though Confucianism was an elite tradition in both China and Japan, the societal conditions for their presence and even dominance was very different. Another example is Buddhism. In Japan, Buddhism was closely associated with the “warrior” (bushi) elite, that group that eventually became more Confucian in orientation but whose lives were focused on war making in the 13th-16th centuries. There is no precedent for that association in China (or India for that matter); and this is of great consequence, because it had an impact on the place of Buddhism in Japanese society. Expectations and Evaluation Grading Criteria and Evaluation for Final Grade The final grade for the course will be determined on the basis of the aforementioned components, weighted as follows: classroom participation 30% Q/A sheets 10% 3 short (4-5 page) essays 30% a. Early China and relations b/w----(due Friday 10/8) native Chinese traditions in their Early period of development b. Buddhism as it emerged first----(due Friday 10/29) in India and then was received in China and Later Japan c. Late Imperial, Cheng-Zhu---------(due Friday 11/19) Confucian Tradition final comprehensive essay, in lieu------30% (due Mon 12/13, 12 Noon) of a final exam (10 pages) 1. Written Work: To understand the evolution of Confucianism, Daoism and Buddhism, the student must read the assigned materials with great care. Historians derive their arguments from evidence; if have not prepared, you cannot back up your arguments with evidence, and therefore will offer only extraneous contributions to classroom discussion. To help you with comprehending the assigned readings and to make linkages between the sets of readings over the course of the semester, you will be asked to write responses to questions on the readings provided by the instructors (Q/A). These sheets, keyed to each reading assignment, will be collected periodically during the semester and for final inspection at the end of the semester. Students will also be required to write three short (5 pages) essays and one final, comparative essay. Together, the three essays cover three of the four major sections of material we will be covering and the final essay, whose focus will be designed by you, will be an attempt to integrate the fourth unit of material with the previous three and to bring a major theme of the course to its conclusion. This essay will act as the equivalent of a comprehensive final examination. 2. Classroom discussion: This course will operate as a seminar; hence, participation in classroom discussion is required. Aside from helping written analytical skills, the written work is designed to help you prepare for classroom discussion. If you do these informal writing assignments you should have a good grasp of the issues at hand, and having articulated in written form, the instructors hope that this will ease with articulation in class. Honor Code Any student suspected of violating the Honor Code will be referred immediately to the Honor Council. A verdict of guilty will result in a final grade of "F" in the course, in addition to any other sanctions the Honor Council may impose. There are no exceptions to this rule. Please consult the Student Handbook for more details. Attendance Policy Classroom attendance is required and is not the same as participation. No more than two absences will be allowed for any reason including illness and participation in collegesponsored activities. The course grade of any student who exceeds two absences will be reduced by one-half a letter grade for each absence beyond two. There are no exceptions. Attendance also means being present for the entire class period. Those who arrive excessively--and/or frequently--late may be counted as absent. Books for Purchase William T. de Bary, Sources of Chinese Tradition (2nd ed, Vol 1) Electronic Reserve on Moodle The bulk of our readings from China will come from de Bary’s volume. All other readings, designated by asterisk (*), are located on Moodle in courses under my name with the title “10FA HI 282 A Disputers of the Tao.” (of course they got the wrong transliteration!!) Students are registered automatically when they enroll in the course but it is important to check that this registration has occurred because one cannot get access to the materials on Moodle without being registered. If you have not been enrolled, inform the instructor, who will enroll you. Part One: Early Chinese Thought, from Beginnings Thru “Classical” Period of “Contending Schools” to Han Unification and State Sponsored Orthodoxy of Confucianism over Daoism Date Topic(s) of Discussion Assigned Readings Th 9/2 Introduction to the Course--------------1. syllabus 2. “Traditions of the World on “S**t” 3. Guide to Chinese Pronunciation Tu 9/7 A. Earliest Chinese Writing, Views-----Oracle bone inscriptions and de Bary’s of Link between Human Society & explanations, in deBary, Sources, 3-23 Supernatural Powers that Impact It, & Religious Practice (Divination) in Shang Dynasty B. Transition to a More Generalized 1. Yijing, in de Bary, 318-325 top Vision of Plumbing the Mysteries of a 2. Wikipedia article on Yijing* Cosmos that Changes Constantly Changes, though in an Orderly Way C. Earliest Political Philosophy, from 1. “Classic of Odes or Songs” (Shijing) Shangdi to the “Mandate of Heaven” in de Bary, 24 btm-25 btm, 37 btm-40 (tianming), as the Foundation of the 2. “Classic of Documents or History” Chinese Dynastic Form of Historical (Shangshu/Shijing), in de Bary, 27-37 Writing 3. Shangshu (“Speech by Tang”)* Th 9/9 Rosh Hashana: No Class Tu 9/14 Kongzi: Conservative Shaper of New----1. Kong Qiu, Analects, Paras 1.1-1.7 ; Tradition of Human Moral Community 2.1-2.5; 2.19-4.13; 5.7; 6.5; 6.20& Relation of It to Supernatural 6.28; 7.22; 7.29-9.1; 9.10; 9.28-11.8; Forces that Help Shape Human 11.25-13.19; 14.2-14.18; 14.37; 15.1- Behavior 15.10; 15.32-17.21; 19.6; & 20.3, in de Bary, 45 top-63 2. “The Great Learning” (Daxue), in de Bary, 330-333 Th 9/16 “Practitioners of State Power”----------1. Guanzi, Hanfeizi and other (“Legalism”) and “the Art of War” “Legalists,” in de Bary, 192 top-212 2. Sunzi, in de Bary, 216 mid-223 top Tu 9/21 Daoist Critique of Confucian Virtue-----1. Chuang-tzu, “Inner Chapters“* as Artifice and Destructive of What 2. Zhuangzi, in de Bary, 96 mid-111 is Naturally Human: A First 3. The Way and Its Power Chinese Metaphysics (Daodejing/Laozi), poems # 17-29; 37-39; 56-66; 81; & 1-4, in de Bary, 79 btm-94 Th 9/23 Adding a Metaphysical Component------1. Mengzi, unit #s, 1A.1; 1A5; 1A. 7; to Now Divided Confucian Tradition: 2A. 2; 2A6-4A.10; 4A.14; 4A.20; Speculating on the Moral Qualities 4B.5-4B.28; 6A.1-6A.11; 6A.15- (or Lack Thereof) of Human 6A.19; & 6B.15-7B.35, in de Bary, Nature (xingshan vs. xing’e) 117-158 2. Xunzi, in de Bary, 161-183 btm Tu 9/28 A. Confucianism as State Sponsored---de Bary, 311-318 top, 346 btm-352 Orthodoxy and Formation of Canon of Confucian Scriptural Writings B. Han Rejection of “Legalism” and-----1.Jia Yi,“Faults of Qin (Guo Qin lun) ; Qin Dynasty: The Confucian Moral Sima Qian, Record of Grand Historian Ruler as the Linchpin that Holds (Shiji); Dong Zhongshu, Luxurient “Heaven and Earth” Together Gems of the Spring & Autumn Annals (Chunqiu fanlu), in de Bary, 228 btm234 top, 295 top-301 2. “Asia for Educators” Website http://afe.easia.columbia.edu/ click on “Living in the Chinese Cosmos”; find box on “religion, the state and imperial legitimacy” and click on “the emperor in the cosmic order” C. Han Dynasty Ritual at Court and----1. “Meaning of Sacrifices” (Jiyi), in the Home, and Confucian Social “Evolution of Rites” (Liyun), “Record Hierarchy Predicated on Family/ Music” (Yueji), Classic of Filial Public Sphere Commonality Piety (Xiaojing), “The Mean/Centered” (Zhongyong), & Discourses in the White Tiger Hall” (Bohu tong), in de Bary, 339 mid-346 mid, 326 near mid329 near mid, 333 btm-339 mid, 345 mid-346 mid 2. “Asia for Educators” Website http://afe.easia.columbia.edu/ click on “Living in the Chinese Cosmos”; find box on “religion, the state and imperial legitimacy” and click on “temples of the state cult” Th 9/30 Han and Post-Han Syncretism: A. Confucians Try to Blend Mengzi 1. Dong, Luxurient Gems, in de Bary, and Xunzi on Nature 302 top-305 top B. Daoism Moves toward Confucian-----1. Huang-Lao Manuscripts, Huainanzi Emphasis on State Power and Public and Sima Tan, in de Bary, 243 mid- Participation in Government, and 248, 250 btm-252 btm, 279-282 Rejects Earlier View of Societal 2. Wang Bi, Guo Xiang and Xi Kang, in Withdrawal de Bary, 377-391 3. Ge Hong, “Autobiography”* C. Confucianism Hesitantly Accepts----1. Wang Su, K'ung Family Masters Premise of Withdrawal from Anthology (K’ung Ts’ung-tzu/ Society and Government as It Moves Kongcongzi)* Toward Some Daoist Views 2. Qu Yuan, “Encountering Sorrow” (Lisao)* 3. Sima Qian, Shiji, “Biography of Qu Yuan”* First Paper—on Confucianism, Daoism and “Legalism”—due Fri 10/8 (choose ONE only) (1) Compare and contrast Confucian, Daoist, and Legalist imagery concerning the moral content of human nature. What do these differing images tell us about the historical development of Chinese thought from the Zhou through the Han Dynasties? OR (2) Compare and contrast Han and Pre-Han Confucian and Daoist views of the tradition. In what ways, if any, have the Confucian and Daoist traditions shifted the perceived boundaries between them, from pre-Han to Han? Part Two: Buddhism in India, and Then Finding Homes in China and Japan Tu 10/5 Basic Concepts of Buddhism:-----------1. John Fenton, et al., Religions No-Self, Karmic Causality, Rebirth of Asia* and Emptiness in the Theravada 2. Majhima-Nikaya, Milindapanha, Canonical (Sutta/Sutra) Tradition Mahanidanasutta, Samyutta-Nikaya, in India Visuddhi Magga and Dhamma-pada in Warren, Buddhism in Translation (A& B)* Th 10/7 The Distinction between the House----1. de Bary, 420 mid-421 btm Holder and the Monk Carries over to 2. Mouzi, Disposing of Error (Lihuo Early Chinese Interpretations of the lun), in de Bary, 421 btm-426 mid Buddhist Life: Balancing the Need to 3. Hui Yuan, A Monk Does Not Bow Explain New and Foreign Tradition to Down to a King (Shamen bu jing wang the Chinese and in Chinese with Need zhe lun), in de Bary, 426 mid-429top to Suggest Its Difference from Native Chinese Traditions Tu 10/12 Emptiness and No-Self Applied to------1. de Bary, 433-438 mid Doctrine: “Skillful Means” and the 2. Scripture of the Lotus Blossom* Mahāyāna (“Great Vehicle”) Tradition’s 3. Vimalakirti Sutra* Critique of Theravada as “Hinayāna” 4. Tsung-mi/Zongmi, “Tracing Human (“Lesser/Small Vehicle”) Yet Inclusion Nature to Its Source” (Yuan-jen lun of it & Non-Buddhist Traditions on (180 mid-183 mid,184 top-btm, 185 Path to Full Enlightenment top-btm, 186 btm-187 btm ONLY)* 5. Guanding, “On the Five Periods of Buddha’s Teaching” and Jizang, “The Profound Meaning of the Three Treatises” (Sanlun xuanyi), in de Bary, 455 btm-458 btm, 438top-440 btm Th 10/14 Fall Break Tu 10/19 Buddhist Metaphysics: Trying to-------1. “Conscious-Only” texts in de Bary Explain Ultimate Reality and Its 440 btm-446 top Relation to Mind’s Delusions: 2. Fazang, “Treatise on Golden Lion” Chinese Buddhists Domesticate (Jin Shizi zhang)* Chinese Conception of Dao in a 3. Tsung-mi, “Tracing Human Nature Tradition of No-Self and Emptiness to Its Source” (finish)* 4. Platform Sutra of the Sixth Patriarch (Liuzu tanjing), in de Bary, 494 mid-504 near btm 5. A Little More from the Platform Sutra* Th 10/21 Chan/Zen & Pure Land (Jingtu)---------1.de Bary, 481-483 top,491 midBuddhism in China and Japan: Making 494 mid the Tradition Available to All and 2. Pure Land & Chan texts in de Bary, Blurring Line between Monk and 483 top-491 mid, 504 btm-529 near Laity Btm Second Paper—on Buddhism in India and China—due Friday 10/29 (Choose ONE only) (1) Compare and contrast Buddhist conceptions of the person and things, paying particular attention to the use of imagery. What do these differing images tell us about the historical development of Buddhist thought in India and China? OR (2) Examine Buddhist attitudes toward truth and teachings, Buddhist and non-Buddhist, and compare and contrast with Confucian and Daoist attitudes. Part Three: Confucian Revival, as the “Learning of the Way” (Daoxue), and Its Dominance in Late Imperial China Tu 10/26 “Learning of the Way“(daoxue) ---------1. Chu Hsi (Zhu Xi), “Letter to Chao AKA, “Neo-Confucianism”: The chih-tao (and other materials”)* Duality of Li and qi to Enable 2. Chu Hsi (Zhu Xi), Ming-tao lun Primacy of Mencian View of the hsing shuo/Mingdao lunxing shuo Good Nature and Mind-Heart “Cheng [Hao] Mingdao’s Explanation of Nature”)* 3. “Diagram of the Mind-and-heart” (Xintu) Th 10/28 Tang and Song Dynasty Confucian-------1.Han Yu, Emperor Tang Wuzong, Critique of Buddhism and Daoism as Ouyang Xiu, and Zhu Xi, in de Bary, as “Heterodox” and Threatening to 569-573, 582 top-586, 590 btm-595 the Fundamentals of Confucian mid, 713 mid-714 btm Society 2. Cheng Hao, Cheng Yi and Zhu Xi (Chu Hsi) on Buddhism* Tu 11/2 Th 11/4 Tu 11/9 Late Imperial Cheng-Zhu Confucian----Zhu Xi on Reading in Gardner, Self Cultivation of Human Goodness Learning to be a Sage* in Order to Become a Sage (need to rescan) Lu-Wang Monism of Li and---------------Lu Jiuyuan and Wang Yangming, in de Critique of Zhu’s Reading Bary, 715 btm-719, 843 near top-851 Program btm Late Imperial Confucian View of Politics and Reform: A. Problem of Overly Centralized------Cheng Yi, Cheng Hao, et al, in de Bary, System of Bureaucratic Monarchy: 598 btm-638, 757 mid-760 mid The “Classics Mat” and Land Reform as “Restorationist” Solutions to Contemporary Problems B. Social Reform at Local Level--------Zhu Xi, in de Bary, 721 btm-754 and Private Academies as an Alternative to State-Sponsored Education and Exams Th 11/11 A. Placing Problem of Bureaucratic”----1.Sima Qian, in de Bary, 370 top-374 Monarchy in a Historical Frame 2. Liu Zhiji, Du You, et al, in de Bary, 654 top-666 3. Huang Wang & Ku (Huang Tsung- hsi/Zongxi, Wang Fu-chih/Fuzhi and Ku Yen-wu/Gu Yanwu) on History and Imperial Power”* B. The Dangers of Book Learning-------Chang Hsüeh-ch’eng/Zhang Xuecheng, as the Basis of Political Reform & “Tracing the Way to Its Source” the Problem of Restorationist (Yüan-tao/Yuandao) * Reform Tu 11/16 A. Adoption of Cheng-Zhu Learning----1. “Examination Debate Under [Yuan as State-Sponsored Orthodoxy Emperor] Khubilai Khan, in de Bary, and Cheng-Zhu Vision of Lu 774 btm-778 btm Wang as “Heresy” 2. Chen Jian, “Comprehensive Sifting out of the Obscurations of [Orthodox] Learning [by Heretical Learning]” (hsüeh-pu t’ung-pien; xuebu tongbian)* B. Critical Counter-Voice Suggests-----Yen Yuan, Preservation of Learning Cheng-Zhu as “Heresy” for Putting (Ts’un-hsüeh pien; Cunxue bian)* too much Emphasis on Learning and Not Enough on Action 3rd Paper on Late Imperial Chinese Confucianism and Cheng-Zhu Orthodoxy (due Friday 11/19) (choose ONE only) (1) Examine the Late Imperial vision of Chinese History and how it relates to Confucian ethical vision of a moral society and the role of government and leadership in its creation. OR (2) Examine Late Imperial Chinese Confucian visions of “heterodoxy” and “heresy.” Compare and contrast with Han period views. Part Four: The Domestication of Confucianism in Japan and Its Syncretic Relations to Shintō and Buddhism Th 11/18 Shintō Mythological History of---------1. Record of Ancient Matters/Events Ancient Japan, First Written Down (Kojiki)* When Chinese Influence was Strong: 2. Kojiki Geneology* Origins of Japan & Her Imperial Line 3. (Prince) Shotoku Taishi, “17 Article & the Japanese Reinterpretation of Statement of Principles (scan)* “Mandate of Heaven” Tu 11/23 A. Pure Land and Zen in Japan: 1. Shinran and Jōkei, 2 Japanese Pure Explaining the End of Days and Land Buddhists, in “Amida Buddhist Taking Credit for the Defeat of Texts” (pp. 226 mid-228 mid, 235 Mongol/Chinese Invaders: “the btm-237 top ONLY)* Divine Wind” (Kamikaze) 2. Eisai and Dōgen, in “Zen Buddhist Texts” (311 btm-314 top, 315 mid-316 top, 318 top-321 btm, 322 mid-323 btm ONLY)* 3. Nichiren Texts* B. Synthesizing Buddhist and-----------1. The Great Mirror [of the Past] Confucian Concepts into this Shintō (Ōkagami)* View of Japan’s Past 2. Ōkagami Geneology* 3. Jien, Jottings of a Fool [on the Patterns of Japanese History] (Gukanshō)* 4. Tale of the Hei (Taira) Clan (Heike Monogatari)* Th 11/25 : Thanksgiving Tu 11/30 The Life and Spirituality of the Warrior: Shifting Emphases in the “Way of the Warrior” (Bushidō) from Medieval to Early Modern Times A. Zen and Bushidō in Medieval--------1. Yamamoto Tsunetomo, Hidden “Warring States” Japan Leaves (Hagakure), in “Ako Vendetta Texts and Hagakure” (ONLY pp. 475 btm-479)* B. Confucianism in the Tokugawa:-------1. Sino-Nativist Texts* Transformation of Warriors into 2. More Sino-Nativist Texts* into Local Administrators and the Notion That Japan, not China (Zhongguo), is the “Middle Kingdom” (Chūgoku) & Exemplar of the Confucian Tradition C. Cultural & Political Consequences-----“Ako Vendetta” Texts* of Confucianization of Bushidō: to (remainder of “Ako Vendetta Texts Whom is the Warrior Loyal—the and Hagakure”)* Shogun or a Warrior’s Lord (Daimyō)? Th 12/2 Tu 12/7 The Shintō Response: Rejection of------1. Motoori Norinaga, “Way of the All Things Chinese, Especially the Gods” (naobi no mitama)* “Mandate of Heaven” 2. Shinto-Nativist Texts* A Peek at the “Modern Period,” Chinese and Japanese “Intellectuals” and Political Leaders Grapple with Idea(l)s from the West A. From Traditionalist Promotion-------1. Zeng Guofan et al, in “Substance of Tradition to Total Rejection to and Function Texts” (SCAN)* Tepid Renewal of Interest in 2. Chen Duxiu and Lu Xun, in “5/4 China/Contemporary PRC as a Way Texts” (SCAN)* To Inculcate Nationalist Values & a 3. “Confucius Institute” (Konzi Single Culture of “China” (Ch’in/Qin) xueyuan) website (TBA) AKA Zhongguo 4. Qinshi Huangdi and Terracotta Army website (TBA) B. From a “Victorian” Moment to a------1. Fukuzawa Yukichi, Autobiography* Synthesis of Confucianism & Shintō 2. Fukuzawa, Abandon Asia and Join During Empire to Renewed Interest Europe”* amongst Contemporary Japan’s 3. The Fundamental Meaning of the Political Right Wing Embodiment of the Nation (Kokutai no hongi) 4. Japanese Society for History Textbook Reform, “The Restoration of a National History”* Final, Comprehensive Paper (Due Monday 13 December, 12 Noon) Unlike your other papers, I will not try to predetermine the focus of your final essay; I want you to review our material (voluminous, I grant) and decide what topic or theme you wish to develop. I will only insist that you find a theme that enables you to integrate material from Japan with all that we read from China. You are to choose one of the two main traditions, Buddhism and Confucianism, that we have dealt with the most, in a way that encompasses what we learned about them in China and Japan. I want to proceed in this way for both practical and theoretical reasons. First, on the practical level, this is a way of dealing with material you have not yet written about and to do so in a way that brings some closure to the entire course, as opposed to just one unit. On a more theoretical level, I want you to give extensive thought to comparing and contrasting China and Japan.