Confucius

The following description of Confucianism is quoted from: "Riegel, Jeffrey, "Confucius", The Stanford Encyclopedia of Philosophy (Spring 2012 Edition), Edward N. Zalta (ed.).

The sources for Confucius' life are later and do not carefully separate fiction and fact. Thus it is wise to regard much of what is known of him as legendary. Many of the legends surrounding Confucius at the end of the 2^nd century BCE were included by the Han dynasty court historian, Sima Qian (145-c.85 BCE), in his well-known and often-quoted Records of the Grand Historian (Shiji). This collection of tales opens by identifying Confucius' ancestors as members of the Royal State of Song. It notes as well that his great grandfather, fleeing the turmoil in his native Song, had moved to Lu, somewhere near the present town of Qufu in southeastern Shandong, where the family became impoverished. Confucius is described, by Sima Qian and other sources, as having endured a poverty-stricken and humiliating youth and been forced, upon reaching manhood, to undertake such petty jobs as accounting and caring for livestock. Sima Qian's account includes the tale of how Confucius was born in answer to his parents' prayers at a sacred hill (qiu) called Ni. Confucius' surname Kong (which means literally an utterance of thankfulness when prayers have been answered), his tabooed given name Qiu, and his social name Zhongni, all appear connected to the miraculous circumstances of his birth. This casts doubt, then, on Confucius' royal genealogy as found in Sima Qian. Similarly, Confucius' recorded age at death, ‘seventy-two,’ is a ‘magic number’ with far-reaching significance in early Chinese literature. We do not know how Confucius himself was educated, but tradition has it that he studied ritual with the Daoist Master Lao Dan, music with Chang Hong, and the lute with Music-master Xiang. In his middle age Confucius is supposed to have gathered about him a group of disciples whom he taught and also to have devoted himself to political matters in Lu. The number of Confucius' disciples has been greatly exaggerated, with Sima Qian and other sources claiming that there were as many as three thousand of them. Sima Qian goes on to say that, “Those who, in their own person, became conversant with the Six Disciplines [taught by Confucius], numbered seventy-two.” The 4^th century BCE Mencius and some other early works give their number as seventy. Perhaps seventy or seventy-two were a maximum, though both of these numbers are suspicious given Confucius' supposed age at death.

At the age of fifty, when Duke Ding of Lu was on the throne, Confucius' talents were recognized and he was appointed Minister of Public Works and then Minister of Crime. But Confucius apparently offended members of the Lu nobility who were vying with Duke Ding for power (or was it the duke himself that Confucius had rubbed the wrong way?) and he was subsequently forced to leave office and go into exile. As in other ancient cultures, exile and suffering are common themes in the lives of the heroes of the early Chinese tradition. In the company of his disciples, Confucius left Lu and traveled in the states of Wei, Song, Chen, Cai, and Chu, purportedly looking for a ruler who might employ him but meeting instead with indifference and, occasionally, severe hardship and danger. Several of these episodes, as preserved in the Records of the Grand Historian, appear to be little more than prose retellings of songs found in the ancient Chinese Book of Songs, Confucius' life is thus rendered a re-enactment of the suffering and alienation of the personas of the poems.

In any case, by most traditional accounts, Confucius returned to Lu in 484 BCE and spent the remainder of his life teaching, putting in order the Book of Songs, the Book of Documents, and other ancient classics, as well as editing the Spring and Autumn Annals, the court chronicle of Lu. Sima Qian's account also provides background on Confucius' connection to the early canonical texts on ritual and on music (the latter of which was lost at an early date). Sima Qian claims, moreover, that, “In his later years, Confucius delighted in the Yi”—the famous, some might say infamous, divination manual popular to this day in China and in the West. The Analects passage which appears to corroborate Sima Qian's claim seems corrupt and hence unreliable on this point. Confucius' traditional association with these works led them and related texts to be revered as the “Confucian Classics” and made Confucius himself the spiritual ancestor of later teachers, historians, moral philosophers, literary scholars, and countless others whose lives and works figure prominently in Chinese intellectual history.

Our best source for understanding Confucius and his thought is the Analects. But the Analects is a problematic and controversial work, having been compiled in variant versions long after Confucius's death by disciples or the disciples of disciples. Some have argued that, because of the text's inconsistencies and incompatibilities of thought, there is much in the Analects that is non-Confucian and should be discarded as a basis for understanding the thought of Confucius. Benjamin Schwartz cautions us against such radical measures.

While textual criticism based on rigorous philological and historic analysis is crucial, and while the later sections [of the Analects] do contain late materials, the type of textual criticism that is based on considerations of alleged logical inconsistencies and incompatibilities of thought must be viewed with great suspicion. . . . While none of us comes to such an enterprise without deep-laid assumptions about necessary logical relations and compatibilities, we should at least hold before ourselves the constant injunction to mistrust all our unexamined preconceptions on these matters when dealing with comparative thought. (The World of Thought in Ancient China, p. 61)

Book X of the Analects consists of personal observations of how Confucius comported himself as a thinker, teacher, and official. Some have argued that these passages were originally more general prescriptions on how a gentleman should dress and behave that were relabeled as descriptions of Confucius. Traditionally, Book X has been regarded as providing an intimate portrait of Confucius and has been read as a biographical sketch. The following passages provide a few examples.

Confucius, at home in his native village, was simple and unassuming in manner, as though he did not trust himself to speak. But when in the ancestral temple or at Court he speaks readily, though always choosing his words with due caution. (Lunyu 10.1)

When at court conversing with the officers of a lower grade, he is friendly, though straightforward; when conversing with officers of a higher grade, he is restrained but precise. When the ruler is present he is wary, but not cramped. (Lunyu 10.2)

On entering the Palace Gate he seems to contract his body, as though there were not sufficient room to admit him. If he halts, it must never be in the middle of the gate, nor in going through does he ever tread on the threshold. (Lunyu 10.4)

When fasting in preparation for sacrifice he must wear the Bright Robe, and it must be of linen. He must change his food and also the place where he commonly sits. He does not object to his rice being thoroughly cleaned, nor to his meat being finely minced. (Lunyu 10.7, 10.8)

When sending a messenger to enquire after someone in another country, he bows himself twice while seeing the messenger off. (Lunyu 10.15)

In bed he avoided lying in the posture of a corpse … On meeting anyone in deep mourning he must bow across the bar of his chariot. (Lunyu 10.24, 10.25)

Analects passages such as these made Confucius the model of courtliness and personal decorum for countless generations of Chinese officials.

By the 4^th century BCE, Confucius was recognized as a unique figure, a sage who was ignored but should have been recognized and become a king. At the end of the 4^th century, Mencius says of Confucius: “Ever since man came into this world, there has never been one greater than Confucius.” And in two passages Mencius implies that Confucius was one of the great sage kings who, according to his reckoning, arises every five hundred years. Confucius also figures prominently as the subject of anecdotes and the teacher of wisdom in the writing of Xunzi, a third century BCE follower of Confucius' teachings. Indeed chapters twenty-eight to thirty of the Xunzi, which some have argued were not the work of Xunzi but compilations by his disciples, look like an alternative, and considerably briefer, version of the Analects.

Confucius and his followers also inspired considerable criticism from other thinkers. The authors of the Zhuangzi took particular delight in parodying Confucius and the teachings conventionally associated with him. But Confucius' reputation was so great that even the Zhuangzi appropriates him to give voice to Daoist teachings.

The Happiness of Fish

The "happiness of fish" refers to a story in the Zhuangzhi, which is a Chinese book (c. 286 BCE), and one of the foundational texts of Taoism. The story consists of a dialog between Chuang Tzu and Hui Tzu, Most of the Zhuangzi passages portray Hui Tzu (or Hui Shi) as a rival of Zhuangzi. Hui Shi acts as an intellectual opponent - he argues the alternative viewpoint, or criticizes the Taoist perspective, and his arguments are often laced with humor. The following famous story of the Zhuang-Hui dialogues concerns the subjectivity of happiness, and whether we can know anything about other subjects.

Chuang Tzu and Hui Tzu were strolling along the dam of the Hao River when Chuang Tzu said, "See how the minnows come out and dart around where they please! That's what fish really enjoy!"

Hui Tzu said, "You're not a fish - how do you know what fish enjoy?"

Chuang Tzu said, "You're not I, so how do you know I don't know what fish enjoy?"

Hui Tzu said, "I'm not you, so I certainly don't know what you know. On the other hand, you're certainly not a fish ‑ so that still proves you don't know what fish enjoy!"

Chuang Tzu said, "Let's go back to your original question, please. You asked me how I know what fish enjoy ‑ so you already knew I knew it when you asked the question. I know it by standing here beside the Hao."

IN: Watson, Burton (1964): Chuang Tzu: Basic Writings. New York: Columbia University Press. Page 17.