The Philosophy of Warring States China

1. The Philosophy of Warring States China

2. Xia 夏 (2205-1766 B.C.E.)‏ Shang 商 (1751-1122 B.C.E.)‏ Western Zhou 西周 (1122-770 B.C.E.)‏ Eastern Zhou 東周 (770-221 B.C.E.)‏ Qin 秦 (221-206 B.C.E.)‏ Former Han 漢 (206 B.C.E. -9)‏ A Ridiculously Brief History

3. Xia 夏 (2205-1766 B.C.E.)‏ May not have existed (so far there's no archaeological evidence)‏ Traditional histories say that its last ruler, King Jie 桀, was an evil tyrant Shang 商 (1751-1122 B.C.E.)‏ Western Zhou 西周 (1122-770 B.C.E.)‏ A Ridiculously Brief History

4. Xia 夏 (2205-1766 B.C.E.)‏ Shang 商 (1751-1122 B.C.E.)‏ Has been partially corroborated by archaeological evidence (oracle bones)‏ Can trace it back to about 1250 B.C.E. Traditional histories say that its last ruler, King Zhow 紂, was an evil tyrant Western Zhou 西周 (1122-770 B.C.E.)‏ A Ridiculously Brief History

6. Shang 商 (1751-1122 B.C.E.)‏ Western Zhou 西周 (1122-770 B.C.E.)‏ Traditional histories say that King Wen 文 (“The Cultured King”) tried to reform evil King Zhow through virtuous example But King Wu 武 (“The Martial King”), son of King Wen, defeated King Zhow in battle According to traditional histories, King Zhow had lost the “Mandate of Heaven” due to his immoral conduct, and it was granted to the Zhou instead Eastern Zhou 東周 (770-221 B.C.E.)‏ A Ridiculously Brief History

7. Western Zhou 西周 (1122-770 B.C.E.)‏ Eastern Zhou 東周 (770-221 B.C.E.)‏ For reasons involving concubines (of course), the king is killed and the Zhou capital sacked The Zhou capital is moved East (hence the name)‏ The traditional Zhou rulers begin to lose their real power The Zhou begins to decline The Eastern Zhou dynasty is traditionally split into two periods Qin 秦 （221-206 B.C.E.)‏ A Ridiculously Brief History

8. Eastern Zhou Spring and Autumn Period (722-481 B.C.E.)‏ The Zhou dynasty's decline The time of Confucius (551-479) – we'll come back to him later. Try to contain your excitement. Warring States Period ( 403-221 B.C.E.)‏

9. Eastern Zhou Spring and Autumn Period (722-481 B.C.E.)‏ The Zhou dynasty's decline The time of Confucius (551-479) – we'll come back to him later. Try to contain your excitement. Warring States Period ( 403-221 B.C.E.)‏ The Zhou kings officially recognise the partitioning of the state of Jin This inspires the rulers of formal vassal states to start usurping power for themselves Essentially, everything goes to Hell and countless people die horribly

10. Eastern Zhou Spring and Autumn Period (722-481 B.C.E.)‏ The Zhou dynasty's decline The time of Confucius (551-479) – we'll come back to him later. Try to contain your excitement. Warring States Period ( 403-221 B.C.E.)‏ The Zhou kings officially recognise the partitioning of the state of Jin This inspires the rulers of formal vassal states to start usurping power for themselves Essentially, everything goes to Hell and countless people die horribly But on the bright side: awesome philosophy!

11. Eastern Zhou Spring and Autumn Period (722-481 B.C.E.)‏ The Zhou dynasty's decline The time of Confucius (551-479) – we'll come back to him later. Try to contain your excitement. Warring States Period ( 403-221 B.C.E.)‏ The Zhou kings officially recognise the partitioning of the state of Jin This inspires the rulers of formal vassal states to start usurping power for themselves Essentially, everything goes to Hell and countless people die horribly But on the bright side: awesome philosophy! So, it was definitely worth it

12. Eastern Zhou 東周 (770-221 B.C.E.)‏ Qin 秦 (221-206 B.C.E.)‏ During the Warring States period, the number of states grew smaller and smaller Eventually, the state of Qin was victorious and united China Thus, he is often called the “First Emperor” Former Han 漢(206 B.C.E. -9)‏ A Ridiculously Brief History

13. Eastern Zhou 東周 (770-221 B.C.E.)‏ Qin 秦 (221-206 B.C.E.)‏ During the Warring States period, the number of states grew smaller and smaller Eventually, the state of Qin was victorious and united China Thus, he is often called the “First Emperor” His tomb is guarded by the famous “Terracotta Army” Former Han 漢(206 B.C.E. -9)‏ A Ridiculously Brief History

14. Terricotta Army

15. Eastern Zhou 東周 (770-221 B.C.E.)‏ Qin 秦 (221-206 B.C.E.)‏ During the Warring States period, the number of states grew smaller and smaller Eventually, the state of Qin was victorious and united China Thus, he is often called the “First Emperor” His tomb is guarded by the famous “Terracotta Army” He was awesome Former Han 漢(206 B.C.E. -9)‏ A Ridiculously Brief History

16. Eastern Zhou 東周 (770-221 B.C.E.)‏ Qin 秦 (221-206 B.C.E.)‏ During the Warring States period, the number of states grew smaller and smaller Eventually, the state of Qin was victorious and united China Thus, he is often called the “First Emperor” His tomb is guarded by the famous “Terracotta Army” He was awesome Oh, except he outlawed all rival philosophies, burned their books, slaughtered and buried philosophers alive Former Han 漢(206 B.C.E. -9)‏ A Ridiculously Brief History

17. Qin 秦 (221-206 B.C.E.)‏ Former Han 漢(206 B.C.E. -9)‏ A form of Confucianism is made the orthodox philosophy/religion of China This is combined with a form of Legalism This would essentially form the basis of the Chinese government for the next 2000 years A Ridiculously Brief History

18. On to the philosophers....

19. Who am I skipping? • Laozi (Lao-tzu) 老子 and the Daodejing (Tao Te Ching)‏ • Mozi (Mo-tzu) 墨子 • The School of Logicians • Mencius 孟子 • Xunzi (Hsun-tzu) 荀子 • And more

20. Confucianism 儒家 Confucius Name: Kongzi or Kongfuzi 孔子 551-479 B.C.E. “Confucius said of the Ji Family, “They have eight rows of dancers performing in their courtyard. If they can condone this, what are they not capable of?” Analects III:1 (transl. E Slingerland)‏ Take THAT, Ji Family!

21. Confucius in the West

22. Confucius in the West • In the 17th and 18th centuries, China was likely the most economically successful nation on Earth • It was also in many ways the most politically sophisticated

23. Confucius in the West • In the 17th and 18th centuries, China was likely the most economically successful nation on Earth • It was also in many ways the most politically sophisticated • Viewed by many Europeans as an enlightened nation ruled by philosopher kings • Confucius was used by Voltaire and other Enlightenment thinkers as an example of rational morality

24. Confucius in the West • In the 17th and 18th centuries, China was likely the most economically successful nation on Earth • It was also in many ways the most politically sophisticated • Viewed by many Europeans as an enlightened nation ruled by philosopher kings • Confucius was used by Voltaire and other Enlightenment thinkers as an example of rational morality • Later on, Hegel and Weber would criticise Confucianism • There was one thing the Enlightenment thinkers had in common with Hegel and Weber

25. Confucius in the West • In the 17th and 18th centuries, China was likely the most economically successful nation on Earth • It was also in many ways the most politically sophisticated • Viewed by many Europeans as an enlightened nation ruled by philosopher kings • Confucius was used by Voltaire and other Enlightenment thinkers as an example of rational morality • Later on, Hegel and Weber would criticise Confucianism • There was one thing the Enlightenment thinkers had in common with Hegel and Weber • None of them really knew much of anything about Confucianism

26. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time

27. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time • Unaware of how highly ritualised human behaviour is • Or how much clearer and stricter it was until very recently

28. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time • Unaware of how highly ritualised human behaviour is • Or how much clearer and stricter it was until very recently • The book written by his students, “The Analects of Confucius” (Lun Yu 論語) is unclear without commentary (remember the eight rows of dancers?)‏

29. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time • Unaware of how highly ritualised human behaviour is • Or how much clearer and stricter it was until very recently • The book written by his students, “The Analects of Confucius” (Lun Yu 論語) is unclear without commentary (remember the eight rows of dancers?)‏ • The modern, “Western” secular, liberal view of morality is focused on the individual

30. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time • Unaware of how highly ritualised human behaviour is • Or how much clearer and stricter it was until very recently • The book written by his students, “The Analects of Confucius” (Lun Yu 論語) is unclear without commentary (remember the eight rows of dancers?)‏ • The modern, “Western” secular, liberal view of morality is focused on the individual • Confucianism believes that people are inescapably part of a social network of relations with the family at its core

31. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time • Unaware of how highly ritualised human behaviour is • Or how much clearer and stricter it was until very recently • The book written by his students, “The Analects of Confucius” (Lun Yu 論語) is unclear without commentary (remember the eight rows of dancers?)‏ • The modern, “Western” secular, liberal view of morality is focused on the individual • Confucianism believes that people are inescapably part of a social network of relations with the family at its core • People develop their morality by learning how to care for their family, and then extending that feeling to others

32. Why is Confucius difficult to understand today? • Context of Chinese history and culture of his time • Unaware of how highly ritualised human behaviour is • Or how much clearer and stricter it was until very recently • The book written by his students, “The Analects of Confucius” (Lun Yu 論語) is unclear without commentary (remember the eight rows of dancers?)‏ • The modern, “Western” secular, liberal view of morality is focused on the individual • Confucianism believes that people are inescapably part of a social network of relations with the family at its core • People develop their morality by learning how to care for their family, and then extending that feeling to others • I would argue this is a more accurate view of human nature

33. The Philosophy of Confucius • Confucius never wrote a book • He didn't seem interested in establishing a unique philosophical system • He appears to have been at least sceptical about the supernatural • Seems to imply spirits do not exist • Has a clear focus on the here and now

34. Xunzi (Hsün-tzu)荀子 300-230 B.C.E. “You pray for rain and it rains. Why? For no particular reason, I say. It is just as though you had not prayed for rain and it rained anyway.” Xunzi – A Discussion of Heaven (transl. B Watson)‏

35. The Philosophy of Confucius • Confucius never wrote a book • He didn't seem interested in establishing a unique philosophical system • He appears to have been at least sceptical about the supernatural So what did he believe?

36. The Philosophy of Confucius • Confucius never wrote a book • He didn't seem interested in establishing a unique philosophical system • He appears to have been at least sceptical about the supernatural So what did he believe? • Virtue Ethics: self-cultivation • A return to the heyday of the Zhou

37. The Virtue Ethics of Confucius • Emphasis on character rather than consequence

38. The Virtue Ethics of Confucius • Emphasis on character rather than consequence • A strict and conservative view of ritual propriety • A person cultivates his character by means of the rites • But the rites must be performed with genuine emotions behind them • Confucius probably believed that the rites of the Zhou had some kind of cosmological significance: they were revealed by Heaven (Tian 天)‏

39. The Virtue Ethics of Confucius • Emphasis on character rather than consequence • A strict and conservative view of ritual propriety • A person cultivates his character by means of the rites • But the rites must be performed with genuine emotions behind them • Confucius probably believed that the rites of the Zhou had some kind of cosmological significance: they were revealed by Heaven (Tian 天)‏ • Self-cultivation is a life-long journey

40. The Virtue Ethics of Confucius • Emphasis on character rather than consequence • A strict and conservative view of ritual propriety • A person cultivates his character by means of the rites • But the rites must be performed with genuine emotions behind them • Confucius probably believed that the rites of the Zhou had some kind of cosmological significance: they were revealed by Heaven (Tian 天)‏ • Self-cultivation is a life-long journey • He taught his disciples primarily through example • He had 72 disciples, according to tradition • He taught each one differently based on their individual flaws and strengths • His greatest student was Yan Hui 顔回 who died at a young age

41. Return to the Zhou • Confucius lived during the Spring and Summer period, as the Zhou was declining, but before the Warring States period began

42. Return to the Zhou • Confucius lived during the Spring and Summer period, as the Zhou was declining, but before the Warring States period began • He believed society would be better ordered and better run if Zhou culture returned and a true king ruled over the world • For him, a true king would care about the common people, would employ worthy ministers (preferably Confucius or his disciples) and would follow the rites of Zhou

43. Return to the Zhou • Confucius lived during the Spring and Summer period, as the Zhou was declining, but before the Warring States period began • He believed society would be better ordered and better run if Zhou culture returned and a true king ruled over the world • For him, a true king would care about the common people, would employ worthy ministers (preferably Confucius or his disciples) and would follow the rites of Zhou • For him, following the rites of Zhou not only helped individuals cultivate themselves, but also provided a framework where people in the government would know how to act and not rise above their station unless they were morally worthy

44. Return to the Zhou • Confucius lived during the Spring and Summer period, as the Zhou was declining, but before the Warring States period began • He believed society would be better ordered and better run if Zhou culture returned and a true king ruled over the world • For him, a true king would care about the common people, would employ worthy ministers (preferably Confucius or his disciples) and would follow the rites of Zhou • For him, following the rites of Zhou not only helped individuals cultivate themselves, but also provided a framework where people in the government would know how to act and not rise above their station unless they were morally worthy • This takes us back to the strange quote at the beginning....

45. Confucius said of the Ji Family, “They have eight rows of dancers performing in their courtyard. If they can condone this, what are they not capable of?” What was he prattling on about? • Different ranks in society were allowed different numbers of dancers to perform outside the ancestral hall during ceremonies. • Only the Son of Heaven was allowed eight rows. Thus the Ji Family was effectively taking on the ritual observances of the Zhou King – in effect claiming the title for themselves • Perhaps Confucius was right to be angry: once the vassals finally usurped the traditional positions of the Zhou dukes, it led to 200 years of war and the deaths of countless people

46. The Most Awesomest Philosopher Zhuangzi (Chuang-tzu)‏ 莊子 4th Century B.C.E. “There is a beginning. There is a not yet beginning to be a beginning. There is a not yet beginning to be a not yet beginning to be a beginning. There is being. There is nonbeing. There is a not yet beginning to be nonbeing. There is a not yet beginning to be not yet beginning to be nonbeing. Suddenly there is being and nonbeing. But between this being and nonbeing, I don't really know which is being and which is nonbeing. Now I have just said something. But I don't know whether what I have said has really said something or whether it hasn't said something.” Zhuangzi – Discussion on Making Things Equal (transl. B Watson)‏

47. Chinese philosophy on acid What made Zhuangzi unique? • Uses hilarious humour, brilliant word-play, satire, is apolitical, has stories about talking trees, talking animals, fish that turn into gigantic birds and on and on.... • Uses language and philosophy to deconstruct language and philosophy • Pointedly takes the side of the lowest stratum of human society: things and people deemed freakish, lowly or useless

48. Zhuangzi's philosophy What did Zhuangzi believe?

49. Zhuangzi's philosophy What did Zhuangzi believe? • Umm... good question

50. Zhuangzi's philosophy What did Zhuangzi believe? • Umm... good question • The world is a complicated place, and things in it are always changing. We're always changing, too.