Pub Date : 2019-12-16DOI: 10.1515/9783110616804-005
Jungsam Yum
Mozi was fixated on the useful and did not understand the value of good form. Song Xing was fixated on having few desires and did not understand the value of achieving their objects. Shen Dao was fixated on laws and did not understand the value of having worthy people. Shen Buhai was fixated on power and did not understand the value of having wise people. Huizi was fixated on wording and did not understand the value of what is sub-stantial. Zhuangzi was fixated on the heavenly and did not understand the value of the human.³
{"title":"Mind, Heaven, and Ritual in the Xunzi","authors":"Jungsam Yum","doi":"10.1515/9783110616804-005","DOIUrl":"https://doi.org/10.1515/9783110616804-005","url":null,"abstract":"Mozi was fixated on the useful and did not understand the value of good form. Song Xing was fixated on having few desires and did not understand the value of achieving their objects. Shen Dao was fixated on laws and did not understand the value of having worthy people. Shen Buhai was fixated on power and did not understand the value of having wise people. Huizi was fixated on wording and did not understand the value of what is sub-stantial. Zhuangzi was fixated on the heavenly and did not understand the value of the human.³","PeriodicalId":415529,"journal":{"name":"Confucius and Cicero","volume":"157 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"116543520","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110616804-009
S. Mercier
As it is well known, 仁 (ren2) or ‘Humanity’ is composed of the combination of two characters, namely that of human being (人, ren2) and that of two (二, er4); hence it is expressive of the relationship between human beings. ‘Benevolence’ is a valid translation too, but ‘Humanity’ carries the ‘human’ element that strikes the Chinese audience just the way it does for a Westerner, immediately relating man with humanity. Humanity is not primarily a matter of inner conscience or internal virtue but is first and foremost a social virtue, hence the link between humanity and what we can translate as ‘empathy or ‘reciprocity’, 恕 (shu4) in Analects 15.24 about the ‘one rule’ that one can use and practice one’s whole life, and that is about not doing to others what you wouldn’t want them to do to you. The willingness to put oneself in the position of another to try and understand the world as another sees it is a closely related feature of reciprocity, and this is why Wing-tsit Chan, for example, translates the word as ‘altruism’. Analects 4.15 is headed in the same direction with the all-pervading unity and single thread of Confucius’ teaching as explained by Master Zeng:夫子之道,忠恕而已 矣。 “The Master’s way is all about being ‘principled’ (or ‘sincere’) and ‘benevolent’ (or ‘fair’)”. (忠恕; zhong1shu4). Confucius, to be sure, did not make up or coin the word仁, but he gave it a key position within his philosophy: before him, it was just one virtue among many; in Confucius’ thought, it became the very marker of virtue itself. Now, there’s nothing like a ‘systematic’ philosophy in Confucius; and, to be fair, the very idea of systematic philosophy is so perfectly alien to Confucius and even to the Classical Chinese language that one cannot even forge an apt way of conveying the idea of what a modern Westerner has in mind when it comes to ‘systematic philosophy’. And that is not because modern-day Westerners are smarter than the Chinese of old, but because we see things differently to begin with. As a result, one has to keep in mind that Confucius himself would rather think of himself as a political advisor, a pedagogue, a teacher, and a counselor who tries to address situations and events in context rather in the abstract. Confucius is quite the opposite of an idealist; he is a practical thinker keen to learn from
{"title":"Becoming human(e): Confucius’ Way to仁 and the Imitation of Christ in Yi Byeok’s Essence of Sacred Doctrine (聖敎要旨; Seonggyo yoji)","authors":"S. Mercier","doi":"10.1515/9783110616804-009","DOIUrl":"https://doi.org/10.1515/9783110616804-009","url":null,"abstract":"As it is well known, 仁 (ren2) or ‘Humanity’ is composed of the combination of two characters, namely that of human being (人, ren2) and that of two (二, er4); hence it is expressive of the relationship between human beings. ‘Benevolence’ is a valid translation too, but ‘Humanity’ carries the ‘human’ element that strikes the Chinese audience just the way it does for a Westerner, immediately relating man with humanity. Humanity is not primarily a matter of inner conscience or internal virtue but is first and foremost a social virtue, hence the link between humanity and what we can translate as ‘empathy or ‘reciprocity’, 恕 (shu4) in Analects 15.24 about the ‘one rule’ that one can use and practice one’s whole life, and that is about not doing to others what you wouldn’t want them to do to you. The willingness to put oneself in the position of another to try and understand the world as another sees it is a closely related feature of reciprocity, and this is why Wing-tsit Chan, for example, translates the word as ‘altruism’. Analects 4.15 is headed in the same direction with the all-pervading unity and single thread of Confucius’ teaching as explained by Master Zeng:夫子之道,忠恕而已 矣。 “The Master’s way is all about being ‘principled’ (or ‘sincere’) and ‘benevolent’ (or ‘fair’)”. (忠恕; zhong1shu4). Confucius, to be sure, did not make up or coin the word仁, but he gave it a key position within his philosophy: before him, it was just one virtue among many; in Confucius’ thought, it became the very marker of virtue itself. Now, there’s nothing like a ‘systematic’ philosophy in Confucius; and, to be fair, the very idea of systematic philosophy is so perfectly alien to Confucius and even to the Classical Chinese language that one cannot even forge an apt way of conveying the idea of what a modern Westerner has in mind when it comes to ‘systematic philosophy’. And that is not because modern-day Westerners are smarter than the Chinese of old, but because we see things differently to begin with. As a result, one has to keep in mind that Confucius himself would rather think of himself as a political advisor, a pedagogue, a teacher, and a counselor who tries to address situations and events in context rather in the abstract. Confucius is quite the opposite of an idealist; he is a practical thinker keen to learn from","PeriodicalId":415529,"journal":{"name":"Confucius and Cicero","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"125807264","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110616804-002
Fritz-Heiner Mutschler
As author of this contribution, I have to start with some clarifications. I am not a Cicero specialist. I am a Latinist and as such have read quite a bit of Cicero, and I have taught Cicero, but I am not a Cicero specialist. And it is worse concerning ‘the other side’. Because my professional life developed as it did, at some point I came to China, learned, to a certain – limited – extent, Chinese, and – many years ago – read the Lunyu in the original. But I am not a sinologist, let alone a Confucius specialist. So what could have induced the organizers of this comparative enterprise to invite me to participate? It must have been the fact that I have done some work in the field of comparative studies between the GrecoRoman world and China: on Greek, Roman, and Chinese historiography,1 on the concept of empire in China and Rome,2 and on the Homeric epics and the Chinese Book of Songs as foundational texts.3 Thus, I assume that I am expected to comment on the comparison of Confucius and Cicero from a relatively general perspective, discussing both problems and possibilities that come into view when approaching this task.
{"title":"Comparing Confucius and Cicero: Problems and Possibilities","authors":"Fritz-Heiner Mutschler","doi":"10.1515/9783110616804-002","DOIUrl":"https://doi.org/10.1515/9783110616804-002","url":null,"abstract":"As author of this contribution, I have to start with some clarifications. I am not a Cicero specialist. I am a Latinist and as such have read quite a bit of Cicero, and I have taught Cicero, but I am not a Cicero specialist. And it is worse concerning ‘the other side’. Because my professional life developed as it did, at some point I came to China, learned, to a certain – limited – extent, Chinese, and – many years ago – read the Lunyu in the original. But I am not a sinologist, let alone a Confucius specialist. So what could have induced the organizers of this comparative enterprise to invite me to participate? It must have been the fact that I have done some work in the field of comparative studies between the GrecoRoman world and China: on Greek, Roman, and Chinese historiography,1 on the concept of empire in China and Rome,2 and on the Homeric epics and the Chinese Book of Songs as foundational texts.3 Thus, I assume that I am expected to comment on the comparison of Confucius and Cicero from a relatively general perspective, discussing both problems and possibilities that come into view when approaching this task.","PeriodicalId":415529,"journal":{"name":"Confucius and Cicero","volume":"46 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115805793","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110616804-014
{"title":"Index of names, main concepts and texts","authors":"","doi":"10.1515/9783110616804-014","DOIUrl":"https://doi.org/10.1515/9783110616804-014","url":null,"abstract":"","PeriodicalId":415529,"journal":{"name":"Confucius and Cicero","volume":"15 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133189367","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110616804-004
G. Parkes
(ICT).
(ICT)。
{"title":"Confucian and Daoist, Stoic and Epicurean. Some Parallels in Ways of Living","authors":"G. Parkes","doi":"10.1515/9783110616804-004","DOIUrl":"https://doi.org/10.1515/9783110616804-004","url":null,"abstract":"(ICT).","PeriodicalId":415529,"journal":{"name":"Confucius and Cicero","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132210152","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110616804-012
Y. Takada
It is no doubt an exciting enterprise to put Cicero and Confucius in juxtaposition for comparative deliberations. They appear similar in their lifelong interest in politics and philosophy as well as in the ultimate failure of their respective political ambitions. Their visions of philosophy are apparently in agreement, particularly on the point of laying great emphasis upon practice and contingency. And they are alike in leaving, each in his own way, a great influence on posterity, which would eventually extend well beyond the confines of their respective birthplaces. These similarities seem indeed to invite a promising comparison; a closer look, however, reveals a number of significant dissimilarities. This is evident, for example, in the accessibility of basic textual sources: the Roman person wrote a great deal while the Chinese man spoke but left no writings behind. It is hardly possible to bridge the gap existing between the very different historicocultural milieus in which they were situated: the Chinese can be called the founder of a great tradition whereas the Roman is sandwiched historically between the two great traditions of (prior) Athens and (later) Jerusalem, and thus perhaps cannot. In this sense, the role Cicero had to play was that of transmitter and modifier of tradition. The purpose of the present essay, however, does not lie in proving the case for comparative incompatibility by drawing attention to dissimilarities. Rather, I wish to argue that any comparison of Cicero and Confucius needs to place them in their proper cultural contexts, which can only highlight their dissimilitude.
{"title":"Cicero and Confucius: Similitude in Disguise","authors":"Y. Takada","doi":"10.1515/9783110616804-012","DOIUrl":"https://doi.org/10.1515/9783110616804-012","url":null,"abstract":"It is no doubt an exciting enterprise to put Cicero and Confucius in juxtaposition for comparative deliberations. They appear similar in their lifelong interest in politics and philosophy as well as in the ultimate failure of their respective political ambitions. Their visions of philosophy are apparently in agreement, particularly on the point of laying great emphasis upon practice and contingency. And they are alike in leaving, each in his own way, a great influence on posterity, which would eventually extend well beyond the confines of their respective birthplaces. These similarities seem indeed to invite a promising comparison; a closer look, however, reveals a number of significant dissimilarities. This is evident, for example, in the accessibility of basic textual sources: the Roman person wrote a great deal while the Chinese man spoke but left no writings behind. It is hardly possible to bridge the gap existing between the very different historicocultural milieus in which they were situated: the Chinese can be called the founder of a great tradition whereas the Roman is sandwiched historically between the two great traditions of (prior) Athens and (later) Jerusalem, and thus perhaps cannot. In this sense, the role Cicero had to play was that of transmitter and modifier of tradition. The purpose of the present essay, however, does not lie in proving the case for comparative incompatibility by drawing attention to dissimilarities. Rather, I wish to argue that any comparison of Cicero and Confucius needs to place them in their proper cultural contexts, which can only highlight their dissimilitude.","PeriodicalId":415529,"journal":{"name":"Confucius and Cicero","volume":"70 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2019-12-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"134414997","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2019-12-16DOI: 10.1515/9783110616804-006
M. Ferrero
the concept of being at all the whole development of Confucian asked whether possible for to understand the question of Chinese, into the whole issue of the development of the Confucian tradition. this point of view, the Confucian tradition, in helped the Chinese to acquire a certain kind of cultural identity. The notion is that being Chinese regionally defined but is also defined, and this partly stems from the Confucian tradition. This is a highly controversial topic. ⁴⁰ The of Confucianism is so if anyone should asked to char-acterize in one Chinese way of life and culture, would be ‘ Confucian .
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Pub Date : 2019-12-16DOI: 10.1515/9783110616804-001
This volume marks the official birth of the new De Gruyter series Roma Sinica: Mutual Interactions between Ancient Roman and Eastern Thought.1 This series2 aims to cover a gap in scholarly publishing on the relationships between Ancient Greek and Roman culture and Chinese, Korean, and Japanese thought, and to draw a more precise picture of these connections, focusing on subjects such as philology, literature, philosophy, politics. In fact, the number of studies on the historical features of the contacts between Ancient East and West has grown in recent years, as testified by certain works.3 However, even if we are satisfied with our level of knowledge of historical and economic connections, we cannot say the same for the history of thought in its various facets. For instance, ancient evidence about connections among ancient Roman, Greek, and Chinese authors is very poor. But, in the XVIIth and XVIIIth centuries, the Jesuit fathers, such as Ricci, Intorcetta, and Longobardi, described and discussed in many passages of their books the thought of Chinese philosophers and writers by using their own cultural memories as cultivated Western men. These writers were well-versed not only in Christian texts and the Vulgate, but also in Cicero, Seneca, Plutarch, and many other ancient authors. They read ‘their’ China, ‘their’ Korea, and ‘their’ Japan with the eyes of men deeply rooted in their culture, making comparisons – implicit or explicit – between Confucius, Meng Zhou, and Roman writers. Moreover, they composed their books in Latin and had thus to develop effective linguistic strategies to allow Western readers to understand Eastern thought. This fact authorizes us to investigate the modality, the features
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Pub Date : 2019-12-16DOI: 10.1515/9783110616804-003
Tongdong Bai
Plato’s Republic and Confucius’s Analects are two founding texts of political philosophy in the West and in China respectively. In spite of many differences, Confucius and Plato were facing a common problem: the threat of the private to the public. But they offered apparently radically different solutions. In this chapter, I will first present both models and then compare them with each other. In Section 2, I will discuss how the Analects deals with the issue of the private and the public. The Analects consists of apparently scattered and brief conversations. To tease out hidden messages in the Analects, I will also use many passages from the Mencius, another important early Confucian text, with the assumption that these passages are consistent with and can be considered an elaboration of the related themes in the Analects. Given the limited space, I cannot justify this assumption, and have to take it for granted. So, ‘the Analects’ used in this chapter is a symbol that represents certain strands of early Confucian thought, especially that found in the Analects and in the Mencius. With this caveat I will show that, although recognizing the conflict between the private and the public, the Analects pays more attention to the elements of the private that are constructive to the public, and uses the private as the natural locus of instilling people with public-mindedness. Where there still remains conflict between the private and the public in the mentioned texts, it will be resolved in a contextual manner. But I will also show, very briefly, how Han Fei Zi, the early Chinese Legal thinker, challenged the adequacy of Confucian solutions. If Confucian solutions are indeed inadequate, we may have to search for another model. This leads us to the discussion of the model put forth in the Republic. In Section 3, I will show that the Republic understands the private mostly as a threat to the public, and tries to suppress it nearly completely in order to protect the public. But this proposal also faces some fundamental challenges, which early Confucians would have, and Aristotle actually did make.
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Pub Date : 2019-12-16DOI: 10.1515/9783110616804-fm
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