Philosophy 7 Asian Philosophy Fall 20171paper 2 Guidelines ✓ Solved

You may choose to write about either Confucianism (A) or Daoism (B).

A. Confucianism: Kongzi (Confucius) or Mengzi (Mencius). Choose something central to the Confucian texts we read: something that interests you, or confuses you, or arouses wonder in you, etc.—something that you care about. You must confine your essay to one of our authors’ texts: either Confucius’ Analects or Mencius’ Mengzi. Analyze and explain it as thoroughly and precisely as you can, staying close to the text of the author you choose.

This point is important: refer to, quote, paraphrase, and cite Confucius’ or Mencius’ text to aid your explanation of the idea. You may choose one from the following two options: 1) an idea or concept (e.g., Virtue [De], Benevolence [ren], “sympathetic understanding” [shu], the gentleman [junzi], the rectification of names, the “sprouts and hearts” of Virtue, the inherent goodness of human nature in Mencius, the Confucian model of virtuous/benevolent government, etc.) or 2) a passage from a particular text: The Analects or the Mengzi.

B. Daoism: Laozi or Zhuangzi. You must confine your essay to one of our authors’ texts: either Laozi’s Daodejing or Zhuangzi’s Zhuangzi. Analyze and explain it as thoroughly and precisely as you can, staying close to the text of the author you choose. Refer to, quote, paraphrase, and cite Laozi’s or Zhuangzi’s text to aid your explanation of the idea. You may choose one from the following two options: 1) an idea or concept (e.g., nonaction [wu wei], The Way [Dao], the sage [sheng], the pivot of the Dao, the status of language in Daoism, the Daoist model of virtuous/wu wei government, etc.) or 2) a passage from a particular text: The Daodejing or the Zhuangzi.

Remember: these texts are notoriously opaque and mysterious. Try—without trying (in a wu wei manner)—to give yourself ample room to maneuver within the text’s mysterious spaces.

Paper Details: Due Date: Monday, December 11th. Paper Length: At least 3 full pages of text but no more than 5. Paper Format: Double-spaced 12-point font with 1” margins. Utilize terminology and concepts appropriate to the thinker you choose.

Textual Evidence/Citations: Use the primary text and quote in-text, citing parenthetically. Be attentive to the specific weight that concepts have within a particular philosopher’s thinking or text. Use the Pinyin transliteration style for foreign language terms.

Final Comments: I will be grading your papers with an eye toward their presentation, including grammar, syntax, spelling, and punctuation. I expect you to strive to articulate yourself clearly and with precision.

The point of this assignment is to help you strive toward comprehension of the material. If you struggle with writing, seek help at the University Writing Center.

Paper For Above Instructions

In this paper, I will explore the concept of Ren (仁), or Benevolence, as articulated in Confucius' Analects. Ren is one of the core tenets of Confucian philosophy, emphasizing the ethical qualities of human relationships and moral conduct. Confucius presents Ren as a guiding principle for individuals who aspire to lead a virtuous life and contribute positively to society.

According to Confucius, Ren is defined as “loving others” (Analects 1.2). This initial definition emphasizes empathy and moral altruism, suggesting that true humanity stems from our capacity for compassion and understanding towards others. In essence, Ren serves as the foundation for interpersonal relationships, forming the bedrock of moral society.

Confucius elucidates the idea of Ren further by stating, “Is it not a joy to have friends come from afar? Is it not a joy to engage in discussions with others? Is it not a joy to be unashamed of oneself in the world?” (Analects 1.1). These reflections highlight the importance of community and communication in achieving a benevolent disposition. They suggest that cultivation of Ren requires both personal integrity and the willingness to connect with others, fostering an environment where ethical principles can be actively practiced and shared.

Mencius, a crucial figure in Confucianism, expands upon Ren by arguing that human nature is inherently good (Mengzi 6B2). He claims that every individual possesses the “sprouts” of virtue, which can be nurtured through education and moral cultivation. This idea aligns with Confucius's teachings and reinforces the notion that Ren is not merely a static quality but a dynamic aspect of human existence that requires active engagement and development.

Mencius illustrates this notion through various parables, one of which involves a king who slices open a pregnant cow's belly to extract its fetus for a banquet. Mencius argues that any onlooker would instinctively feel horror at such an act, underscoring the innate sense of compassion characteristic of humanity (Mengzi 2A6). This allegorical approach serves to reveal the deep-seated empathy that individuals have for one another—an essential component of Ren.

In Daoism, Laozi's text Daodejing emphasizes a contrasting perspective. Laozi introduces the concept of Wu Wei (无为), which translates to “non-action” or “effortless action.” Wu Wei does not advocate for inaction but rather suggests that one should align with the natural flow of the universe (Dao) to achieve harmony. This idea encourages individuals to relinquish ego-driven desires and cultivate an awareness of their surroundings, which resonates with Confucian ideals of humility and respect within relationships.

For instance, Laozi states, “A journey of a thousand miles begins with a single step” (Daodejing 64). This highlights the importance of starting small and recognizing the natural unfolding of events. By practicing Wu Wei, individuals can maintain balance in their lives and avoid conflict arising from excessive ambition or determination, which ultimately contributes to a harmonious society.

Moreover, Zhuangzi, known for his philosophical narratives, explores the fluidity of concepts such as Ren and Wu Wei. His tales often illustrate the limits of language and fixed ideas, asserting that rigid definitions can obstruct the true understanding of these concepts (Zhuangzi 2). Zhuangzi's approach offers a paradox that encourages readers to embrace ambiguity and cultivate wisdom through experiences rather than relying solely on textual interpretations.

This interplay between Confucian and Daoist philosophies provides a rich tapestry of insights regarding human nature and ethical conduct. While Confucianism places significant emphasis on the cultivation of personal virtues such as Ren, Daoism calls attention to aligning oneself with the Dao and the practice of Wu Wei. Both philosophies advocate for a deeper understanding of relational dynamics within society, albeit from different angles.

In conclusion, Confucianism's focus on Ren reflects a profound concern for interpersonal relationships and moral integrity, presenting an ethical framework essential for personal development and societal harmony. A study of texts from Confucius and Mencius reveals a nuanced understanding of human benevolence, emphasizing the importance of empathy and care for others. Furthermore, these ideas can be enriched by Daoist perspectives, which highlight the significance of non-action and alignment with the natural order. Together, these philosophies provide valuable insights that remain relevant in today's complex social landscape.

References

• Analects of Confucius. (n.d.).
• Mengzi. (n.d.).
• Dao De Jing by Laozi. (n.d.).
• Zhuangzi. (n.d.).
• Confucius. The Analects. Translated by A. C. Graham. (1987).
• Mencius. Translated by D. C. Lau. (1970).
• Laozi. Daodejing. Translated by Stephen Mitchell. (1988).
• Zhuangzi. The Complete Works of Chuang Tzu. Translated by Burton Watson. (1968).
• Chan, W. T. (1963). A Source Book in Chinese Philosophy. Princeton University Press.
• Yao, X. (2000). An Introduction to Confucianism. Cambridge University Press.