Kongzi 1
Summary
TLDRThis video delves into the teachings of Confucius, emphasizing the importance of understanding his core ideas through the 'Analects.' It discusses Confucius's approach to morality, which is fluid and context-dependent, rather than rigid. The concept of 'Tian' or the patterns of Heaven is explored, highlighting its role in shaping societal values and behaviors. The video also touches on the fluidity of Confucian thought, challenging the Western perception of it as conservative, and stresses the philosophy's focus on maintaining social harmony and sustainability.
Takeaways
- π Confucius, also known as Kong Fuzi, was a significant figure in Chinese history, born around 551 BCE in Eastern China.
- π¨βπ« Confucius transitioned from a bureaucratic role to a teacher, influencing an estimated 70 direct disciples and thousands of indirect students.
- π The 'Analects' or 'Lunyu' is the main text attributed to Confucius, compiled and edited over 300 years and reflecting his teachings and those of his disciples.
- π Confucius's teachings are not fixed concepts but rather fluid ideas found in actions, especially in social interactions.
- π€ Confucius's responses to questions were tailored to the individual, reflecting their unique life experiences and social contexts.
- π The concept of 'Tian' in Confucianism refers to the patterns of Heaven, which are the natural order and societal values, not an interventionist deity.
- π₯ Confucius emphasized the importance of social stability, longevity, and continuity, focusing on the collective rather than the individual.
- π 'Tian' encompasses a broad set of patterns including history, culture, institutions, and experiences that shape society.
- π Confucianism is fluid and adaptive, with room for change, unlike rigid or conservative philosophies that resist modification.
- π± The sustainability of social structures is a core concern in Confucianism, with an emphasis on maintaining the social fabric over specific traditions.
Q & A
Who is Confucius and when was he born?
-Confucius, also known as Kong Zi or Master Kong, was a Chinese philosopher and teacher born around 551 BCE in present-day Eastern China.
What was Confucius' profession before he became a teacher?
-Before becoming a teacher, Confucius was a bureaucrat, though the exact nature of his role is subject to varying historical accounts.
How many direct disciples did Confucius have, and what was the estimated number of his immediate students?
-Confucius had an estimated 70 to 77 direct disciples, and the teachings were passed down to about 3,000 immediate students.
What is the main text attributed to Confucius' teachings known as?
-The main text attributed to Confucius' teachings is called the 'Lunyu' or 'Analects' in English, which means 'ordered sayings.'
How long did the compilation and editing of the 'Analects' take?
-The 'Analects' was a text that was constructed and edited over a period of about 300 years.
What is the significance of 'Tian' in Confucian philosophy?
-In Confucian philosophy, 'Tian' refers to the patterns of Heaven, which represents the natural order of the world and how things are, rather than a deity or transcendental realm.
How does Confucius' approach to teaching differ from Western philosophical concepts?
-Confucius' approach is more concrete and situational, focusing on social interaction and context rather than abstract, fixed definitions found in some Western philosophies.
Why does Confucius sometimes give different answers to the same question from his disciples?
-Confucius tailors his answers to the individual characteristics, experiences, and life circumstances of his disciples, emphasizing the importance of subjective experiences and social context.
What is the role of 'Heaven' in shaping human behavior according to Confucianism?
-In Confucianism, 'Heaven' is a collective set of patterns including history, culture, institutions, and experiences that influence and guide human behavior towards a sustainable social structure.
How does Confucianism view the fluidity and change within society?
-Confucianism views society as a fluid and constantly evolving entity, with room for change and adaptation, while still maintaining a discernible unified direction guided by the patterns of Heaven.
What is the core idea that will be discussed in the next video regarding Confucianism?
-The core idea to be discussed in the next video is 'Li,' which is a fundamental concept in Confucianism related to propriety, ritual, and the maintenance of social order.
Outlines
π Introduction to Confucius and His Teachings
The video script begins with an introduction to Confucius, also known as Kong Fuzi or Master Kong, emphasizing the importance of taking notes during the lecture as the presenter will be discussing core ideas not directly stated in the provided texts. Confucius, born around 551 BCE in Eastern China, was initially a bureaucrat but later became a teacher with an estimated 70 direct disciples and over 3000 indirect students. The main source of his teachings is the 'Lunyu' or 'Analects,' a text compiled over 300 years. The script highlights that Confucius's teachings are not fixed concepts but are found in actions and social interactions, often varying in response to different disciples' questions.
π The Variability of Confucian Teachings
This paragraph delves into the variability of Confucius's teachings, illustrating how he provided different answers to the same question based on the individual characteristics of his disciples. The script uses an example from the 'Analects' where Confucius advises one student to wait before acting due to the presence of elders, while encouraging another to act immediately. This approach underscores the importance of individual context and the subjective nature of Confucian ethics. The paragraph also discusses the role of logic and consistency in Confucian philosophy, contrasting it with Western philosophical traditions and highlighting the importance of social harmony and the understanding of one's place within the social structure.
π The Concept of 'Tian' in Confucianism
The script introduces the concept of 'Tian' (Heaven) in Confucian thought, explaining it as the natural order or patterns of the world, distinct from the Abrahamic concept of a transcendent deity. 'Tian' is seen as the embodiment of societal values and ancestral traditions, with Confucius learning from observing people and society rather than from a single teacher. The paragraph emphasizes the importance of social values and the way they are reflected in individuals' actions and behaviors. It also touches upon the difference between Confucian and Platonic thought, with the former being more concrete and observation-based, and the latter involving abstract concepts.
π Heaven as a Collective and Fluid Entity
This section elaborates on 'Heaven' as a collective and fluid entity in Confucianism, encompassing historical events, ancestral figures, institutions, and experiences that shape society. It discusses how these elements work together to form a coherent force that guides societal behavior. The script challenges the Western perception of Confucianism as rigid, arguing that it is actually fluid and adaptable, with the primary goal of maintaining the social fabric rather than preserving specific traditions. The paragraph also suggests that the guidance provided by 'Heaven' is not fixed and can change with societal development, emphasizing the importance of sustainability and adaptability in Confucian philosophy.
π The Dynamic Nature of Confucian Ethics
The final paragraph of the script reinforces the dynamic and fluid nature of Confucian ethics, distinguishing it from a conservative philosophy that seeks to preserve specific values. It highlights that Confucianism is concerned with the sustainability and health of the social structure, not the rigid adherence to certain practices. The script suggests that while there is a discernible direction provided by 'Heaven,' it is not a static set of rules but a guiding principle that allows for change and adaptation. The paragraph ends with a teaser for the next video, which will explore the core Confucian concept of 'Li' (propriety or rites).
Mindmap
Keywords
π‘Confucius
π‘Analects
π‘Filial piety
π‘Ren
π‘Tian
π‘Li
π‘Disciples
π‘Social structure
π‘Patterns of Heaven
π‘Fluidity
Highlights
Emphasis on taking notes for understanding core ideas within the analytics of Confucius.
Confucius, born around 551 BCE, was a bureaucrat and later a teacher with 70-77 direct disciples.
The 'Analects' or 'Lunyu' is the main corpus of Confucius's teachings, compiled over 300 years.
Confucius's teachings are not fixed to one definition but are found in action and social interaction.
Confucius's responses to his disciples varied based on their individual characteristics and circumstances.
The concept of 'Tian' in Confucianism refers to the patterns of Heaven, not an Abrahamic God.
Confucius's philosophy is concrete, based on observation of society and its values.
The 'Way of Kings Wen and Wu' represents the social values and mores of the Zhou Dynasty.
Confucius's teachings are not static but are influenced by the collective forces of society, history, and culture.
Heaven in Confucianism is a broad set of patterns that shape humankind's continual emergence.
Examples of 'Heaven' include historical events, ancestral figures, and institutions that influence society.
Confucianism allows for change within the social structure, as guided by the patterns of Heaven.
The sustainability of the social structure is a key concern in Confucian thought.
Confucianism is a fluid philosophy, not rigidly conservative, with a focus on the social fabric's health and sustainability.
The concept of 'Li' will be discussed in more detail in the next video as a core idea of Confucianism.
Transcripts
hello so we're going to be talking about
Confucius now uh Kong Zoo Master Kong
um and before I get started um with
these videos especially
um I want to mention that you should be
jotting things down taking notes in some
form I don't know if you've been doing
that with the other videos but here in
particular I'm going to be saying a lot
of things or many of the things that I'm
going to be saying are not things which
are also stated in the selections of the
analytics that you have so I'm I'm more
giving an overview of some of the core
ideas
um within the analytics and I will quote
from them a few times
bits that you don't have but but this is
a good
um
a good module for you to be taking notes
from these videos so that you can go
back and try and maybe gain a better
understanding of what's being said
directly in the analytics so um first
things first Confucius Kanza born
roughly 551 BCE
in what's present day Eastern China
um
Confucius was a bureaucrat of some sort
um there are varying accounts that say
he did different things
um you can look into that yourself I
think what precisely he did is not so
important what's important to us is that
later in his life he moved on to
teaching
um and it's estimated that he had 70 70
77 direct disciples
and between
his his teaching and the teaching of
these 77 disciples
um there are 3 000 sort of immediate
descendants of Confucius in terms of
students and people who learned
um more or less directly from what
Confucius was saying the main Corpus for
what Confucian Confucius said is called
the lunu it means ordered sayings and
it's um
what what we refer to in English as the
analytics
um I mentioned all of these students
these three thousand sort of immediate
or direct students of Confucius I say
this because the analects
um is a text a work that was constructed
and edited over 300 years
um so we don't necessarily take it as
always being
um sort of uh can you say verbatim What
Confucius said but it's nonetheless
attributed to Confucius and his direct
descendants
[Music]
um
some issues that you should know about
the the structure of the analytics or or
some of the ways in which Confucius goes
about
um responding to problems
um the first one
is that there's not really Concepts here
in the way that we have
um in some of the earlier Western
philosophy right so uh to backtrack
maybe for a second and Confucius is in
some sense comparable to Plato the sort
of East Asian equivalent of Plato and
depending on what you mean by influence
it's it's probably correct to say that
Confucius is the most influential uh
philosopher in the history of humankind
because more people generally speaking
more people live in societies which are
philosophically informed by Confucianism
and Confucianism is still a huge part of
East Asian thought East Asian culture
and so on and so forth so
I'm going to talk about various things
um ideas Notions
and um we shouldn't necessarily think of
these things in like Concepts in the way
that some of the so for example a form
in Plato means a very particular thing
and uh Plato could Define this right he
could say form is such and such and such
this is not the case for example when a
disciple asks Confucius what's good uh
Ren
the answer is not going to be good is
this something that if we were in a
classroom I could just write on the
board for you
um Confucius is going to
point to good in your life
um or in someone else's life by using
using an example good is not fixed to
one definition but is rather something
that can be found
um in action and especially in social
interaction
um so this means that if Confucius
disciples asked him the same question he
didn't always give them the same answer
and I'll read you a quick example of
this
just gotta got a couple different texts
sitting around here apologies for that
uh so this is coming from analect uh is
it 11 23
it is 11 23 and maybe I'll sort of
summarize it so
um or paraphrase so one disciple or
student asks the question
um on learning something
should one act upon it so one learn
something should they then act upon what
they've learned and to this first
student Confucius says uh well well
your father and your older brothers are
alive how could you act upon something
upon learning about learning it and so
in part here we have the idea of filial
piety right the hierarchical structure
within the family
um the father is the one who acts for
the family then the older brothers then
the student however a second student
asks the same question and Confucius
says yeah go ahead
go ahead once you've learned you can go
out and act upon what you've learned
so a third student let's say having
overheard this comes along and says I'm
now I'm going to read sort of directly
here you
you told this one that he he shouldn't
act while his father and Elder brothers
are still alive but this other one asked
the same question and he said yeah go
ahead and act
um and the issue here is that logic as
we generally think about it logic
forbids contradiction demands
consistency
um
and this is an order that it retains
objectivity right logic is objective
because of the lack of contradictory
contradiction in logic and its
consistency
um
the response that Confucius gives is
that the second student the second
Inquirer is diffident so I urge that one
on but the other one has the energy the
first one has the energy of two people
so I wanted to rein him in and I'll read
a little bit more what what Confucius
establishes in his response is not only
an explanation for what seems like a
contradiction
um
while he aims to put a subjective spin
on the life world of his disciples who
experience the same things in their
lives completely differently depending
on what they are bringing to their
experiences he is also informing this
third disciple that while logic has its
place feelings perceptions and
perspectives also play prominent roles
in constituting a self likewise
individual selves need to realize the
Primacy of the other
the other people involved
and moving towards a more harmonious
future with each other
um so the basic idea here is that the
answer his students get depend very much
on what Confucius knows about these
people
um and their
life their experiences but also the ways
in which they are interacting with
society and will interact with Society
this is super important um
and the societal aspect of this
Confucius is very much concerned with
the stability longevity and continuity
of the social structure that's that's
the sort of core tenant so
first idea that I'm going to talk about
here are the first yeah the first thing
sort of here is that
fuchsius was interested in Tien van
um and Tien here means heaven when means
to inscribe to write culture or
something like this you could say it's
the writing of heaven but referred to
here or I'm going to refer to it as the
patterns of Heaven
um in the simplest sense
Tien Heaven here is what and how the
world is or what and how things are so
Tian Wen is the pattern the patterns of
what and how things are Heaven here is
very much not the heaven of an abrahamic
God right it's not a heaven where God
exists in some other dimension or
transcendental realm or something like
this some some separate place
um from the world that we're in
um and it's not something that
intervenes directly we wouldn't say that
we pray to heaven to get a certain
response
um it doesn't give rewards to actions
like it doesn't bestow virtue upon
people and so on and so forth
um so what does it mean to speak of the
patterns of Heaven well
a good way to start with another
anecdote is uh this so
a disciple of Confucius is asked where
did the master get all of this knowledge
from where does this knowledge come from
and uh the anecdote goes like this is a
disciple disciple replies
the way of Kings when and woo has not
completely Fallen to the ground
it is to be found present in living
people
the more worthy know its majors aspects
but even the less worthy know its lesser
aspects hence there are none who do not
have the way of Kings when and Wu in
them
so from whom did our Master not learn
and yet how could he have had any one
constant teacher
so a couple things here first thing is
that what's meant by the in this
anecdote by the way of Kings when and Wu
um are the social
values and mores of the Joe Dynasty
right the the way that people organized
themselves in a particular say ancestral
time and what this disciple is saying is
that everyone has some of this in them
everyone ha everyone is in some sense a
reflection
of the values of society
um those with as you say the the
um the more worthy those who are more
worthy so so that really means those who
are
um
more well-versed
um those who have not only
not only display the values of of the
past and present in their actions and
behavior but understand them understand
why they are such Why certain actions
are the right actions to take and so on
and so forth While others
the less it was referred to as the
Lesser
who have it anyways
um
displaying these mores and values and so
on and so forth
simply
um
unconsciously just in their behavior
right so
um
the way of Kingsman and Wu simply refers
to the mores and values of the Joe
Dynasty what's important here is this
dimension of the ancestral the
traditions and values of a society that
is those things that guide the right way
to act are to be found in the people of
that Society
um so we might stop here or pause for a
second talk about another or another
point to talk about a difference between
Confucianism and platonism as sort of
foundational very influential
philosophies
um less than non-west
in in Plato you have Concepts which are
abstract seen in some sense intangible
and are less immediately concrete
whereas
um
confucius's ideas are extremely concrete
and the reason for that
um we could say that what we what we get
in the passage that I just read this
anecdote is that Confucius learned
through acute observation of people
through acute observation of society
thus confusion Doctrine if we could
speak of a Doctrine I think we could
perhaps is present everywhere in people
it's a matter of seeing it it's a matter
of seeing
the ideas
in society and stringing them together
making sense of them fleshing out the
patterns analyzing discovering the
patterns and elaborating them
so um
in some sense these sort of invisible
forces that cause people to
um act in a certain way and that allow
us to judge actions as good or bad
um
this is the workings the movings the
mechanisms of Heaven these patterns that
we're talking about so I'm going to read
here this is very important Heaven as it
is operative and Confucius is a cohering
of past and present forces that
constitute the path of a society or
culture it consists in dead humans yeah
ancestors and other invisible forces
that cohere into a clearly discernible
Collective entity
put otherwise
Heaven is a broad set of patterns
including history experience culture
institution and other phenomena that
have helped shaped humankind as
continually emerging process
it is a constant force that forms the
backdrop of our Endeavor in the present
always so some examples of this I think
I I always ask my students at this point
so if we were to build a Confucian
cosmology in North America or in the
United States
who might be some of the ancestors that
constitute important forces right and
people always say things like the
founding fathers civil rights leaders
like Martin Luther King Jr
um you know and then I'll ask
um
are these things on the decline are they
stable or are they increasing and I'll
come back to this because this is
important but um
other examples of uh institutions let's
say what did what did I get as
institutions today as examples in class
when we got capitalism as a economic
idea as an institution I think someone
when I asked the
um for an example of something that was
on the increase something which was
um perhaps marginal in the North
American Confucian cosmology and is now
becoming more prominent was lgbtq rights
and so we could say that the lgbtq
community is a historical institution
which is finding a more important and
prominent place
in the movement of uh North American or
American the Society of the United
States so those are hopefully some
examples you could think of historical
events all of these things this is what
heaven is and what you have are all
these forces sort of working together
um historical events
um ancestral figures both mythological
and real in terms of what they did and
how that's represented
um institutions
um
other similar things historical
experiential these things are all
working together like like uh gears I
guess grinding in a machine producing
um something coherent some Vision
um let's say a consistent force that
forms the backdrop of society right
um
and this is a continually moving process
so Heaven is this Heaven is all of these
forces
um
and
because it's a collection of things
which are not the same right sort of
ancestral things
um historical things institutions
experiences Collective experiences
especially these things are all working
together they're multifarious
um
there's always room for change right
that this is not fixed so this is not
like heaven in terms of
um if we can say that there is a sort of
mandate of having a sort of Heaven is
dictating in some sense the behavior of
a society or or is telling Society what
what healthy behavior is this is not
something carved in stone like ten
commandments this is something which is
very much underway
so because heaven is multifarious and
Collective there's room for change thus
the guidance received by Heaven is not
fixed nor does it have a discernible end
like a
an end the only the only real
discernible end
um is the sustainability of the social
structure
so certain influences may increase or
decrease depending on the circumstances
and the development of society
um and then
I think this is the last thing that I'm
going to say um is this the last thing
I'm going to say on heaven
it is indeed
um
to the extent that Confucianism is
predominantly a moral philosophy
and it is or it's at least fair to say
for our purposes that it is
um we can say that it is fluid
it is a particularism bordering on
relativism while remaining anchored in a
discernible unified Direction that's the
direction that heaven is pointing to as
it were that may take the name heaven
but also relies heavily on the notion of
Lee
um so especially these last few things
that I've said are important to think
about because
um I feel like often
um those of us in the west looking on
um
Eastern societies that are heavily
influenced by Confucianism
we have this tendency to jump to the
idea that Confucianism is an extremely
conservative
and rigid philosophy
when in fact it's an extremely fluid
philosophy now the idea that it's
conservative is is
um
slightly different from the way that we
would normally talk about something so
we would talk about something being
conservative in the literal sense that
it wants to conserve it wants to
conserve a particular way of life
particular values right conservatives
and politics are always people who want
things to remain as they were
and for confucianism what needs to be
conserved or preserved is the social
fabric not necessarily the specifics
that hold it together
um so while there is some sense of
preserving something this is what I
refer to in the last thing that I read a
discernible unified Direction
um something which is anchoring for
society something which allows Society
to
um
be healthy be sustainable so
um
this is what Confucius was interested in
or at least one of the main things that
he was interested in the patterns of
Heaven the Tian Mountain
um and so I'll come back in the next
video and talk a little bit about the
core core idea of Lee
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