中国文化导论及经典文本选读
价格 免费
2023.08.24 ~ 2023.12.31
  • 四川外国语大学
  • 建议每周学习3小时
  • 680人已参与
课程已结束,不允许加入和购买

第10次开课

开始:2023-08-24

截止:2023-12-31

课程已进行至

19/19周

成绩预发布时间 2023-12-30

教学团队

四川外国语大学
副教授
四川外国语大学
副教授
四川外国语大学
副教授
四川外国语大学
教授
四川外国语大学
教授
四川外国语大学
讲师
讲师
四川外国语大学
讲师
四川外国语大学
讲师

课程特色

视频(28)
考试(25)
文档(3)
讨论(3)

On the "limitation" of Li

By 张婷 老师 11-16 6918次浏览

Some people believe Li or rituals are about organizing and structuring social and personal behaviors, and thus seem to conflict with human emotional instinct and free spirit. Then, can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?  

Post your answers online.

450 回复

  • 13班江艺锦 11-17

    1. What is "Freedom"? (on Kant's idea of Justice)

    Kant's conception of justice is predicated on the idea of freedom, which he defines as the capacity to act in accordance with one's own will free from outside pressure or intervention. Since freedom grants people the ability to choose for themselves and accept responsibility for their acts, it can be seen as the cornerstone of justice.

     

    2.Why does the traditional Chinese society's economic and political structure need "Ritual"

    "Ritual" in traditional Chinese culture refers not only to an event but also to a set of moral principles that uphold social order. "Ritual" promotes social harmony by enforcing rules that incentivize people to give priority to societal objectives. Establishing a set of comparatively established social norms and moral standards plays a crucial function in the economic and political structure by supporting the stabilization of societal relations and governance.

    3. Maritime Countries and Continental Countries

    The characteristics of continental countries are agriculture and animal husbandry as the main mode of production, while maritime countries are characterized by commercial trade as the main mode of production. In addition, continental countries have strong cohesion, while maritime countries tend to develop outward and are adventurous. The continental countries are conservative, while the maritime countries are more likely to absorb new knowledge.

    回复
  • 20班李佳雪 11-17

              Confucius' thought of "Li" is indeed to regulate human behavior, and he emphasizes the importance of human emotions and free will, but this does not mean that it conflicts with human emotional instincts and free spirit.

              Confucius believed that ritual and social order were necessary to maintain social harmony. He believes that by following these rituals, individuals can cultivate good behavior and create a harmonious community. However, it is worth noting that Confucius also emphasized the importance of empathy, kindness, and cultivating inner virtues.

              Russell's assertion that Confucius is consistent with inhumanity may be a misunderstanding or oversimplification of Confucian philosophy. Confucius' teachings focused on personal and social betterment. While rituals and social structures are important in Confucianism, they are not meant to suppress human emotions or free spirits, but rather to guide individuals' interactions with others.

              Although Confucius was organizing and constructing social and individual behavior, social unity and stability are necessary conditions for people to act freely, so what Confucius said does not conflict with human emotional instincts and the spirit of freedom. Therefore, it cannot be concluded that Confucius is consistent with inhumanity.

    回复
  • 11班饶源潮 11-17

    Confucius thought, "the nature is similar, study is far away", this point of view shows his understanding of human nature. He believes that all people are similar in nature, but because of differences in environment and education, people's behaviors and habits will vary greatly. Therefore, he does not regard human nature as inherently evil or inhuman.

    The question about rites or rituals is that they are not meant to limit one's emotional instincts and free spirit, but are a way of organizing and structuring social and individual behavior. In fact, these rituals and rituals can be seen as a means by which to guide and regulate human behavior to make it more in line with the needs and expectations of society.

    Therefore, we cannot simply say that Confucius' ideas are consistent with inhumanity. On the contrary, Confucius' understanding of human nature and his view of rites or rituals were complex and sought to guide human behavior and social development through education and rituals while respecting human nature.

    回复
  • 11班郭茂吉 11-17

    1. What is "Freedom"? (on Kant's idea of Justice)

    Kant believed that the real freedom refers to the free will of a person to act according to his own legislation, without being bound by natural laws in the sense of morality and money. Human rationality establishes the necessary laws of nature in terms of objects, but also limits their freedom as a result. In true currency, the same rationality of humans can be free from the constraints of natural laws, but act according to their consistent and universal laws of free will.

    2. Why does the traditional Chinese society's economic and political structure need "Ritual"?

    Rituals play a crucial role in traditional Chinese law. Ritual is the spiritual core of law and is inseparable. Under the common goal of maintaining feudal autocratic rule, they each performed their respective functions and complemented each other. As a symbol of traditional Chinese culture, ritual has been deeply rooted in the spiritual world of Chinese people and has been widely recognized. Its status and function are even beyond the law, becoming the supreme existence.

    "Ritual" is actually a code of conduct generated by human interaction, or a social rule. Institutional economics believes that the system itself is voluntarily achieved and voluntarily observed through the interaction between people, and it is effective. Why? It's simple: an agreed result is a good result.

    3. Maritime Countries and Continental Countries

    The difference between maritime and continental countries is based on geographical and economic factors. The economies of maritime countries surrounded by the sea are often influenced by maritime activities such as trade, fishing, and navigation, while landlocked continental countries place greater emphasis on agriculture.

    4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

    The Hellenistic tradition in Western culture stimulated the thinking beyond the material world and promoted the development of metaphysics. This philosophical trend leads individuals to go beyond sensory experience and seek a higher truth. At the same time, religious beliefs in the Hellenistic tradition laid the foundation for monotheism, focusing on a single god and emphasizing the order and unity of the universe.

    5.Can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?  

    No,Russell's view that "Confucius is in line with inhumanity" is narrow and limited. This is a misunderstanding and an oversimplification of Confucian philosophy. Confucius did emphasize the importance of Li and social structure, but not at the expense of humanity or free will.

    Firstly, we must understand the Confucian thought of Li. In the concept of Confucius, Li not only a kind of form, but also a kind of norms and guidance for human emotions and behaviors. He believes that through the cultivation of Li, people can better control their desires and emotions, and achieve inner peace and social harmony.Secondly, we should realize that Confucius' thought of Li or ritual is not to suppress people's emotions and desires, but to guide people to express and release their emotions correctly. In Confucius' thought, human emotions and desires are natural, but only through correct guidance and regulation can they be reasonably expressed and released in society. Ultimately, we should understand the relationship between Confucius' thoughts of Li and individual freedom and spirit. In Confucius' concept, individual freedom and spirit are not suppressed or ignored, but better realized through the cultivation of Li. He believes that only when people can properly control their emotions and desires can they truly realize their self-worth and free spirit.

    回复
  • 2021级13班黄婷 11-17

    As for me,I think the Li of Confucius has nothing to do with the inhumanity,and the reasons are as follows:

    "Xunzi Li" there is: "the ceremony, raise also; Those who salute, respect others."

     

    Confucius constructed a complete ideological system of "virtue and Tao" through "benevolence" and "rites". Benevolence said, reflects the spirit of humanity; The theory of rites, which was put forward by Confucius in the Spring and Autumn Period, embodies the spirit of rites, that is, the order and system in the modern sense.

     

    Li Treatise, the most important one in Xunzi's works, systematically discusses the origin, content and function of Li. Based on the theory of "evil in nature", it holds that "human being is born with desire", and if desire fails, there will be strife and chaos.

     

    Regulate people's desires, avoid disputes, and maintain stability. Rites have "raise" and "don't", "raise" is "the desire to raise people, give people's request", to meet people's material desires and needs, "don" is "noble and low, old and young, rich and poor are called", the two are interdependent.

     

    Confucius said that the ceremony is "based on the classification of people, with hierarchical characteristics of the way to get along with people." Can not simply understand "ceremony" as polite, treat people to be cultured, polite, friendly.

     

    The "rites" of Confucius believe that people have a talent level, and everyone should get along with others and treat others according to the level. There are the gifts of Kings and ministers, the gifts of father and son, and the gifts of husband and wife. To Mencius, we will clearly subdivide. To sum up, the top is the king, and the top is the prince and the Confucian scholar of high fame, that is, the court. In the middle are Confucian scholars and dignitaries of moderate fame, in the bottom are landlords and Confucian scholars of low fame, and in the bottom are farmers, craftsmen and workers. Political status, political rights, and personality are different at each level. "The king is more subject to death, the minister must die", the subject should be unconditionally loyal to the king. This is the gift of Kings and ministers.

     

    Confucian "rites" are actually social norms of behavior. "The Analects of Confucius · Xiang Party" also has records, for example, eating silence, sleeping without words; Seat is not, do not sit; You can't sleep in a room, you can't live in a room, etc.

     

    "Li" also means ritual law. In the feudal period of China, rites and laws had extensive binding force. Not only the common people, but also the monarch is subject to the rules of etiquette. The relationship between the king and the minister is also a relationship of etiquette and law. Even if you are the monarch, if you violate the etiquette and law, the minister can file a lawsuit and terminate the relationship by himself. People with etiquette literacy, first of all, will respect others and respect others.

     

    "Rites" also means rites and customs, that is, customary law, social spontaneous order. The rites here are not ordained by Kings, but come from tradition and custom, from the recognition of human common sense, from the respect of saints for natural law. It is the Confucian so-called "due to the custom of rites" and "the law of heaven hanging."

     

    "Li" can also be expressed as etiquette. As the way of heaven, the principle of heaven, and the law of nature, the rites are invisible; The rites of the planning system are also invisible, but the rites also need a set of rites that can be fully operated to reflect and strengthen, and this series of expressions of "rites" is etiquette.

    To sum up, freedom also need restrictions,and Li isn't line with inhumanity.

    回复
  • 翟铃萍 11-17

    1. Kant defined freedom as autonomy, which means to act freely, act auto and act according to a law, not according to the physical laws of nature or the laws of cause and effect. Human beings can choose desires for themselves and command their respect. 

    2. In Chinese political economy, we have a form of social organization not based on the common interest of the society so much as on that of the family. Chinese social system is called that of the family state, because under it the state is conceived of in terms of the family. In the family state, the social organization is automatic and hierarchic because in a family the authority of the father is naturally superior to that of the son.

    3. At that time, many ancient religious beliefs were polytheistic. Gradually, they found a connection between their own gods and those of other civilizations. They saw that different gods and gods were not opposed to each other, but were all expressions of the same concept, that was, the gods in different cultures are regarded as coming from the same sacred source.

    It was in this context that religious movements began to demand exclusive worship of a single god. They regarded monotheism as a step towards progress. "

    Plato believes that people's feelings change at any time, and only abstract reason can escape the uncertainty of our Idea and have eternal significance. Really pure things, we can only pursue in the "concept". The true concept of justice can only be found through rational thinking.

    回复
  • 6班阮兰芳 11-17

    1. What is "freedom"? (video on Kant's idea of Justice)

    We are autonomous beings, which is to say we are capable of acting and choosing freely. However, freedom does not simply consist of doing what we want or in the absence of obstacles to getting what we want. It is not freedom, it is just one way of thinking about freedom.

    In Kant's view, ethical or moral freedom refers to a form of willpower or self-determination in which a person follows their inner moral laws. He believes that every rational person is engraved with a moral law, or "absolute command," in their hearts, which requires people to act according to universal laws. As long as people can abide by their moral laws or "absolute commands" in their hearts, then they are morally free. Kant believed that free will and the will to obey moral laws are identical wills. According to this concept, free will is not something that can freely and unrestricted satisfy desires, hobbies, and desires. On the contrary, it can completely exert rational control over human irrational impulses and desires.

    In my opinion, freedom of speech does not mean that one can express any opinions without regard, freedom of behavior does not mean that one can do anything as one pleases. Freedom is rather the ability to rationally control one's irrational desires and impulses, and achieve moral freedom.

    2. Why does the traditional Chinese society's economic and political structure need "rituals"?

    The important social influence of Confucianism lies in its creation of a complete theoretical and ideological system for the feudal ruling class to govern the country, and its successful application in national governance practice, which has led to the stable rule of feudal society in China for over 2000 years. The economic and political structure of traditional Chinese society requires "rituals" to maintain order, for the following reasons: 

    ⑴"Rituals" have the "classification function". 

    The earliest formulation of "rituals" was for the purpose of grouping people and dividing social classes. Xunli can enable various social classes to engage in work that suits them, and people can benefit from it. Society is in an orderly state. Confucianism designed a hierarchical political system for ancient China based on its own ideals, which was the foundation of Confucianism's "rule of virtue" and the rule of feudal rulers.

    ⑵"Rituals" have the "normative function". 

    Confucianism attaches great importance to the role of "rituals" in regulating people's behavior and proposes the slogan of "rule by rituals". Confucianism believes that everyone follows behavioral norms that conform to their status and status, and then "rituals is determined", achieving the purpose of Confucius' "monarch, minister, father, son, and son", and achieving the ideal social order of nobility, inferiority, seniority, and closeness. In order not to easily break this situation, Confucianism advocates a code of conduct of "each person should have their own division": for rulers, rituals require the monarch to follow the example of ancient times, to govern the country and handle household affairs like Yao, Shun, and Yu, from ruling the world with virtue to dining and changing clothes, there is a set of established procedures; For ordinary people, there are not many complex rituals, and every one must be strictly followed in accordance with the etiquette. And Confucianism achieved its enlightenment through such a comprehensive system of social norms.

    ⑶"Rituals" have the "enlightening function". 

    The four teachings of Ziyi: "Wen, Xing, Zhong, and Xin". Confucius broke the tradition of knowledge and culture originating from the nobility, advocating for "education without discrimination" and allowing more common people's children to master cultural knowledge. Confucianism attaches great importance to the role of education in promoting the rule of "rituals". Through this authoritative education system, "rituals" are deeply ingrained in people's hearts. People who practice "rituals" will follow the requirements of "rituals" in their words, deeds, and actions, and move forward and backward in a proper manner. Not only those who only receive education, but also ordinary people admire these "polite" people and actively learn from them. This tendency is passed down from generation to generation through private schools and family education. When society is unified under the banner of "rituals", the implementation of ruling policies is no longer a problem.

    3. Maritime Countries and Continental Countries

    Observing human history worldwide from a comparative historical perspective reveals that there were already two different types of countries, continental countries and maritime countries, as early as modern times.

    Maritime Country: Although its agricultural economy is still the foundation of its establishment, its survival depends to varying degrees on overseas trade.

    Continental Country: mainly refer to a closed country located in the interior of Eurasia, with its ruling core area far from the sea and based on natural economy as its foundation.

    4. Why did the Hellenistic tradition in Western culture give birth to metaphysics and monotheism?

    Due to its unique natural conditions and ethnic characteristics, slavery and its economy, slave democracy, and Greek religion, ancient Greek civilization was very prosperous. Ancient Greek and Roman culture had extraordinary penetration and infinite vitality, and was occasionally absorbed and transformed by later civilizations, becoming the cradle of the entire Western culture and a common and eternal treasure of humanity. The ancient Greek and Roman peoples gave birth to all the embryos of modern Western civilization. Ancient Greek philosophy and science are intertwined, full of struggles between materialism and idealism, dialectics and metaphysics, with simple and vivid characteristics.

    5. Some people believe Li or rituals are about organizing and structuring social and personal behaviors, and thus seem to conflict with human emotional instinct and free spirit. Then, can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?

    No, this viewpoint is an insufficient evaluation of Confucius' thought.

    Firstly, Confucius' concept of "rituals" emerged from adapting to society. "Li"was a relatively suitable moral principle in the social context at that time. During the pre Qin period, China was in an era of unpredictable changes, with chaotic social order and a lack of unity in people's behavior and moral concepts. In this context, advocating the standardization of people's behavior and emphasizing "rituals" and order can play a role in stabilizing society. Confucius proposed this principle in this context, with the aim of shaping a civilized and orderly society.

    Secondly, Confucius' "rituals" is not to suppress human nature, but to require people to be able to control their emotions and behaviors in order to maintain social order. This does not mean hiding one's personality completely, but following certain behavioral norms in order to better integrate into society and establish good interpersonal relationships with others. Confucius hoped that people would be aware of the impact of these behaviors on others and make corresponding adjustments.

    Finally, "rituals" is not the only moral principle of Confucius. He also emphasized other principles such as kindness, honesty, shame, loyalty, and forgiveness, which also emphasize individual freedom and creativity.

    Therefore, what I would like to emphasize is that Confucius' ideological system is a complex and multidimensional system, and it is not sufficient to evaluate his thoughts solely from the perspective of a single criterion.

    回复
  • 范碧瑞 11-17

        My answer is no. Through deeper understanding of Confucius's thoughts, it apparently holds no water to believe that Confuciusis in line with inhumanity just because he advocated Li or rituals to organize and structure social and personal behaviours. The thoughts of "benevolence", "morality", "loyalty" and "filial piety" all advocated by Confucius are important elements of traditional Chinese culture and shape the character and spirit of the Chinese nation. Those thoughts have been deeply entrenched in Chinese people' daily lives.

        Besides, Confucius also advocated respect for human nature, humanity and human dignity, and he was strongly opposed to brutality and inhumane behaviour. Plus, his thoughts contain meaningful discussions about human emotions, attaching great impotance to spiritual freedom.

        In one word, as Confucius' thoughts are a sophsiticated system, with aspects of maintaining social order and moral norms and showing respect for human emotions and spiritual freedom, it is highly recommended that we should understand his thoughts with a comprehensive view.

    回复
  • 6班王楚凡 11-17

    We cannot draw the conclusion that Confucius is in line with inhumanity. There three reasons.

    Firstly, freedom is not about doing whatever you want, but to act autonomously according to a law that you give yourself, which is also Kant’s conception of freedom. So organized social and individual behaviors are not in conflict with the spirit of freedom; on the contrary, free action must take place in an orderly manner within the organization of society.

    Secondly, ancient Chinese closed and scattered agricultural economy that formed by Chinese special geographical conditions, is economic source of the conservative habit of the public, and most of agricultural activities was based on the family unit. Besides, the political system of ancient China is a relatively stable political system. Owning to the characteristics of ancient Chinese economic and political structure, rituals is really needed to maintain social stability and economic development.

    Thirdly, the Hellenistic tradition in Western culture spurred contemplation beyond the material world, fostering the development of metaphysics. At the time of the rise of monotheism, the society was in the stage of the disintegration of primitive society, the formation of class society, the contradictions between nobility and commoners in clan society and between slave owners and slaves after entering class society were very sharp. Therefore, the essence of metaphysics and the rise of the monotheism is to maintain the unity of society and to emphasize the universe's order and unity.

    In short, although Li is about organizing and structuring social and personal behaviors, social unity and stability is necessity for people to act freely, so Confucius is not in line with inhumanity, but actually is humanity.

    回复
  • 熊洁19班 11-17

    We cannot draw the conclusion that Confucius is in line with inhumanity. Although Confucius emphasized the importance of etiquette and ritual in social and individual behavior, he did not exclude human emotional instincts and free spirits. On the contrary, Confucius' ideas emphasized inner cultivation and the cultivation of moral character, and advocated respect for others and self-restraint. He believed that by following traditional etiquette, a harmonious social order could be built, but it was not meant to deprive individuals of their emotions and freedom. Confucius values individual dignity and free will, and he advocates treating others with compassion and the pursuit of truth and justice. Thus, although Confucius emphasized the importance of etiquette and ritual, he did not conflict with human emotional instincts and the spirit of freedom. Therefore, it cannot be concluded that Confucius is inhuman.

    回复
  • 14班唐雨萌 11-17

     1. What is "Freedom"? (on Kant's idea of Justice)

    Kant has a more stringent demanding notion of what it means to be free, which is actually pretty persuasive. He thinks that freedom is the opposite of necessity. On Kant's conception of freedom, his answer to act freely is to act autonomously and to act autonomously is to act according to a law that I give myself. He thinks that the individual, all human beings, have a certain dignity that commands our respect. The reason the individual is sacred with a bearer of rights, according to Kant, doesn't stem from the idea that we own ourselves, but instead from the idea that we all rational beings. He invents a special term to describe the opposite of autonomy, heteronomy, which menas to act according to desires I haven't chosen myself. So, freedom as autonomy is an especially stringent idea that Kant insists on. 

    2. Why does the traditional Chinese society's economic and political structure need "Ritual"?

    China has been known as "the state of etiquette" since ancient times. Rituals are the core of China traditional culture and the basic spirit of China society. In ancient China, ceremony was a social system and moral standard. As a system of laws and regulations, it is the embodiment of the social and political system, and it is the etiquette ceremony in maintaining the superstructure and the corresponding interpersonal communication. As a moral code, it is the standard and requirement of all behaviors of national leaders and nobles. As Mr. Chen Shuguo, a famous contemporary expert on etiquette, said: "Rites are determined by economic basis and social relations, put forward to the whole society, standardized and restrictive about people's speech activities, and have the initiative to consciously deal with various social relations and the relationship between heaven and man." "Rites" advocated by Confucianism, represented by Confucius, are the characteristics that distinguish China traditional culture from western culture. The culture accumulated in thousands of years of history in China is the culture of "ceremony", the ancient politics in China is the politics of ceremony, and the ancient history in China is the history of "ceremony". In ancient China, the developed degree of "ceremony" and its role in the whole national spirit and social politics had unique and extremely significant cultural significance.

    3. Maritime Countries and Continental Countries

    The distinction between maritime and continental countries is based on geographical and economic factors. Maritime countries, surrounded by seas, often have economies influenced by maritime activities like trade, fishing, and navigation, while continental countries, located inland, focus more on agriculture.  With the merchants of a maritime country conditions are otherwise. Compared with the mechants of continental countries, they have greater opportunity to see different people with different customs and different languages; they are accustomed to change and are not afraid of novelty. In a word, we can also paraphrase Confucius by saying that the people of maritime countries are the wise, while those of continental countries are the good. And so we repeat what Confucius said: "The wise delight in water; the good delight in mountains". The wise move; the good stay still. The wise are happy; the good endure.

    4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

    "Metaphysics" is not the methodology or thinking method opposite to "dialectics" in modern materialist dialectics, but refers to all kinds of speculative philosophy systems that ancient philosophy has been striving for since its birth. Aristotle in ancient Greece regarded metaphysics as the first philosophy, and pointed out the object and scope of the first philosophy. He believed that all other specific scientific's were based on one aspect of "existence", for example, mathematics only studied the quantitative attributes of "existence"; The science that specializes in "existence" itself and those attributes that "existence" has by virtue of its own nature is called the first philosophy. Philosophy as metaphysics has its origin in the history of philosophy. When philosophy, as a reflection on knowledge, became a form of knowledge in ancient Greece, the formed philosophy was determined by its way of thinking, that is, the formal understanding of existence as existence-the purpose of pursuing objective basic existence independent of human beings led to the continuous deepening of the research on the form of existence. This thought of formalization of existence has always promoted the study of western philosophy until contemporary western philosophy. After the Renaissance produced rationalism and empiricism, metaphysics was used as a philosophical form to distinguish science. Since then, philosophy has been separated from the encyclopedic philosophy of ancient Greece to become metaphysics, and physics has also been separated from this encyclopedic philosophy to become natural science. 

    The so-called monotheism is relative to polytheism, that is, to believe and admit that there is only one supreme god or god in the universe, such as "Yahweh" in Christianity and "Allah" in Islam. This one and only God created the world and all things in the universe. He was neither born nor born, and he created all things above all things. The historical background and conditions for the emergence of monotheism religion is the product of the development of human society to a certain stage. "The initial emergence of religious concepts is due to the extremely low level of productive forces in primitive society, and people can't correctly understand the internal relations in the process of material life, that is, the relationship between themselves and nature, resulting in a sense of mystery."

    5. Some people believe Li or rituals are about organizing and structuring social and personal behaviors, and thus seem to conflict with human emotional instinct and free spirit. Then, can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?  

    No, we can't. Rituals can be divided into appropriateness, sincerity, hierarchy, ceremony or etiquette. The original intention of the ceremony was to respect God, and later it was extended to be a general term to show respect. The meaning of ceremony is rich, which can refer to both the ceremony held to show respect and solemnity, and the politeness in social communication. It is a common and accepted code of conduct in people's long-term life practice. It also refers to the hierarchical social norms and moral norms in slave society and feudal society. Etiquette refers to the usual forms in which people express greetings, greetings, wishes, condolences and give necessary assistance and care to each other in daily life, especially in communication occasions. Etiquette is the concrete expression of politeness, which has the characteristics of formalization, and mainly refers to the individual polite behavior in daily life. Li is the code of conduct and spirit that people show respect and friendship to each other in the process of communication, and it is the external performance of a person when dealing with people. It shows respect for the people it contacts through appearance and manners. It reflects the fashion and moral standards of the times and embodies people's cultural level and civilization. Rituals also refers to that in order to respect each other in the concrete communication of various societies, people adopt established and commonly recognized norms and procedures in terms of appearance, manners, rituals, appearance, manners, etc. It can be said that the so-called "humanity" of traditional Confucianism belongs to the category of "humanity" according to today's statement. . What needs to be made clear is that it is very different from the modern western humanism or humanistic spirit which originated from the rebellion against religious theology. Humanism and humanistic spirit formed in the West since the Renaissance are the liberation of human nature and thought relative to religion, and the establishment of scientific and rational spirit. As a rebellious social trend of thought against religious theology, it means the publicity of people's sensibility and desire. Although Weber later attributed the rise of capitalism to Protestant ethics, it cannot be denied that the rise of capitalism is also inseparable from the liberation of perceptual desire from religious oppression. In contrast, Confucian humanism and Heaven are not antagonistic, and there is no liberation from Heaven, but the manifestation of Heaven in personnel. Therefore, the so-called "humanity" connotations of Confucianism, such as "kissing, respecting, being long, being different between men and women" and "being unconscious", are neither in direct opposition to perceptual desires nor in direct unity. The nature of Confucian humanism is not the rejection of perceptual desires, nor the desires themselves, but their sublimation and transcendence.
    Therefore, Li does not conflict with human emotional instinct and free spirit, and Confucius accords with humanity.

     

     

    回复
  • 10班梁爽 11-17

    1.What is "Freedom"? (on Kant's idea of Justice)

    Kant holds that freedom consists in acting according to the law given by individuals not by the external or physical laws of nature. Freedom can only be gained when we act autonomously, on the laws given by ourselves. Thus we do something for its own sake as an end itself. Take the charity programme for example. If you give out your hand to people in need with sincere kindness, then you good motive is just the end. On the contrary, some people utilize the charity as a gimmick to grab public eyeballs, those needy people are used as means to achieve your end.

    That means, if we simply act on inclination or pursue pleasure, we cant have the true freedom. In that way, we act as means to the realization of ends given outside us. This reminds me of a trendy word the pitfall of consumerism. In Kants context, consumers who are blindly driven by advertisements to pursue the pleasure are just the means of merchants to gain the lucrative money. Therefore, these people actually lost their freedom

    2.Why does the traditional Chinese society's economic and political structure need "Ritual"?

    From the perspective of geographical factors, China is no doubt a continental country, where people could simply make a living on the produce of their land, lacking the desire to exchange commodity, resulting in a slow growth of commerce. And rulers adhere to the principal of containing commerce and developing agriculture in order to sustain his governance. All adds up to the rituals to maintain a stable, consistent, hierarchical society. Therefore, we need ritual to keep the giant country operating.

    3.Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

    The ancient Greeks strongly focused on political democracy and freedom of thought, firmly believed in human values and dignity, and did not succumb to any secular or religious authority. With the attitude of rationalism and secularism and adhering to the spirit of free exploration, positive thinking and continuous innovation, they have brought free, rational and democratic humanistic ideas, giving rise to metaphysics.

    Before monotheism, we must talk about polytheism. It often corresponds to secular power based on tribal alliance and city-state alliance. This power system is relatively loose, and there are characteristics of replacement and mutual checks and balances. The most typical examples are Viking nations and Greek city-states in Northern Europe, and the corresponding polytheism is Norse mythology and Greek mythology respectively.

    After Rome replaced Greece, this kind of loose power system continued. Different forces could check and balance each other and take over at any time. When there was a balance of power, they would sit down and negotiate, and when one side gained an absolute advantage, they would directly fight each other with swords. With the gradual improvement of the Roman administrative system and the concentration of secular power, the secular power system supporting polytheism gradually began to disintegrate. The Roman Emperor represented by Constantine I was no longer satisfied with the dispersion of power and the uncertainty of inheritance, so he replaced the polytheistic belief of the ancient Roman religion with improved Christianity under the cover of monotheistic Judaism.

    4.We cannot draw the conclusion that Confucius is in line with inhumanity. On the contrary, he lay emphasis on limited freedom is true freedom which is in keeping with Kants opinions. Only within a given ritual set by morality or laws can people act autonomously.

    回复
  • 段锐锋 11-18

    1."Freedom" can be understood as a state of unconstrained action, thought, and choice for individuals, typically accompanied by a lack of external restrictions and oppression.

     

    2.The economic and political structure of traditional Chinese society necessitates "li" because, in this cultural context, "li" is seen as a moral guideline for normative behavior. It helps maintain social order and interpersonal relationships, thereby stabilizing and harmonizing the entire social structure.

     

    3.The Hellenistic tradition in Western culture played a role in the development of metaphysics and monotheism. The emphasis on reason and order in Hellenistic thought contributed to the development of abstract thinking and the belief in a single deity, attempting to explain supernatural phenomena and give meaning to life.

     

    4.Conclusion: It would be incorrect to label Confucius as advocating inhumanity simply because Confucianism emphasizes ritual. Instead, in Confucian thought, rituals serve as maintainers of social order, contributing to the harmony of human relationships. Confucius' philosophy seeks the harmonious relationships among people and does not conflict with human nature and freedom.

    回复
  • 张彤 11-18

     I cannot agree with the statement that Confucius is in line with inhumanity based on the belief that Li rituals are about organizing and structuring social and personal behaviors. While some people may view Li as being restrictive and overly formal, it is important to understand that Li is a complex concept that encompasses a wide range of behaviors and practices that are designed to maintain social order and harmony. Li rituals and behaviors are not intended to suppress human emotions or instincts, but rather to channel them in a way that promotes positive social interactions and relationships.

    Furthermore, it is important to recognize that Confucianism is a complex and multifaceted philosophy that has been interpreted and applied in many different ways throughout history. While some aspects of Confucianism may seem outdated or irrelevant to modern society, other aspects remain highly relevant and valuable. Confucianism emphasizes the importance of social relationships, respect for authority, and the cultivation of personal virtues such as kindness, honesty, and humility. These values can help to promote a sense of community and social cohesion, which are essential for a healthy and functional society.

    In conclusion, it is unfair and inaccurate to label Confucianism as being in line with inhumanity based on the belief that Li rituals are about organizing and structuring social and personal behaviors. While some people may view Li in this way, it is important to recognize the complexity and diversity of Confucianism as a whole, and to approach it with an open mind and a nuanced understanding of its teachings.

    回复
  • 黄霞 11-18

    1. What is "Freedom"? (on Kant's idea of Justice)

    Kant's idea of freedom is more stringent. When we  like animals, we are not really free. We  are just acting according to natural necessity. He thinks that freedom is the opposite of necessity.  To act freely is to act autonomously and to act autonomously is to act according to a law that I give myself.  He invents a special term to describe the opposite of autonomy, heteronomy, which menas to act according to desires I haven't chosen myself. So, freedom as autonomy is an especially stringent idea that Kant insists on.

     

    2.Why does the traditional Chinese society's economic and political structure need "Ritual"?

    Unlike Greeks organised their society around the city state, the traditional Chinese society was in a family state. The social organization is automatic and hierarchic because in a family the authority of the father naturally superior to that of the son. So, Li is a complex etiquette system that reflects social hierarchy order and maintains it.

     

    3. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

    At the end of the 4th century BC, Greek philosophy entered Athens. After experiencing the negation of all objective principles by the Sophists, Socrates proposed the philosophical metaphysics of finding the "universal definition" behind concrete existence; On this basis, his disciple Plato developed the viewpoint of the universal origin of all things into a refined system of idealism, expanding the knowledge of studying all beings; Aristotle almost integrated all the contents of previous natural philosophy and metaphysics, establishing a philosophical category system centered on entity theory, as well as theories such as the "four causes theory" and "potential and realization" that study changes in things, forming a systematic and profound natural philosophy.

    At a surface level, many ancient religions look polytheistic. Whether you're looking at Mesopotamia or ancient Egypt, Greece or Rome, the Kingdom of Aksum in northern Africa or ancient Israel: all of these civilizations once worshipped many gods.

    4. Some people believe Li or rituals are about organizing and structuring social and personal behaviors, and thus seem to conflict with human emotional instinct and free spirit. Then, can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)? 

     I don't think so.  Humanity is the understanding and kindness towards other people. The rituals advocated by Confucius is a kind of behavioral norm, a social norm that expects people to become good people, and it is etiquette that makes society more humane. If a person does not have the so-called social norms to properly restrain themselves, do whatever they want or even harm others, this is inhumane behavior.

    回复
  • We can’t draw the conclusion that Confucius is in line with inhumanity.

    Some people may jump to the conclusion that the advocate of Li is against one’s freedom, for Li organizes and structures social and personal behavior. However, this kind of idea is shallow.

    To argue that the practice of Li is not against freedom, we should first discuss a very tricky question. What is freedom? To many of us, freedom means that we can do what we want without any obstacles or restrictions. According to Kant, acting freely is to act autonomously. And to act autonomously is to act according to the law I give myself—not according to the dictates of nature or social conventions. In other words, to act freely is to choose the ends by oneself and for one’s own sake. Besides, Kant also argues that humans are rational beings and humans are more than creatures of appetite. This means that reason governs us and we are not driven by our desires. In Confucius’s perspective, Li serves as an important approach for humans to choose better ends and to be rational.

    Secondly, Confucius’s thoughts cover a spectrum of aspects, including benevolence, loyalty, filial piety forgiveness, and modesty. It’s inappropriate to judge someone just from one aspect. And conclusion by no means should be drawn without in-depth research and understanding.

    回复
  • 蒋怡馨 11-18

    No,we can't.

    Confucius advocated "the way of loyalty and forgiveness" in the relationship between people. "Loyalty" means "to stand up for oneself and others, to reach out for oneself and others", and people should follow the principle of helping each other; while "forgiveness" means "do not do unto others as you would not have them do unto you", and advocates that in interpersonal interactions, one should use the method of extending oneself to others, and use the method of "forgiving" to help others. Do not do unto others as you would not have them do unto you", advocating that in interpersonal interactions, we should use the way of forgiveness to seek harmony and goodness among people.

    In other words, everyone has the freedom to "establish" and the freedom to "attain", but we also have to allow others to also have the freedom to "establish" and the freedom to "attain". But we must also allow others to have the freedom of "establishment" and the freedom of "attainment" as well. This is the true "way of loyalty and forgiveness", in which one's own freedom does not infringe upon the freedom of others.

    In fact, Confucius was a great admirer of freedom. He once said that when he reached the age of seventy, he would "do as he pleased and not go beyond the rules", which does not mean that he would do whatever he wanted to do, but means that his spirit and wisdom had already entered a free kingdom. It means that one's spirit and intellect have entered a kingdom of freedom, but one's behaviour is still within the bounds of laws and rules. This saying of Confucius can actually be expressed by another saying: Only a high degree of self-discipline can lead to a high degree of freedom.


    Thus, on the basis of "the way of loyalty and forgiveness" and "following one's heart's desires without overstepping the bounds of the rules", Confucius aspired to establish a basic social order, which is the rite. This rite, in Confucius' words, is also the "name," for politics is the art of making a name. The principle of governance put forward by Confucius in Qi was called "the ruler has a ruler, the minister has a minister, the father has a father, and the son has a son". It means that the monarch has the scope of power of the monarch, and you should behave like a monarch, otherwise it is a breach of etiquette, while the ministers should behave like ministers, the father should behave like a father, and the son should behave like a son. In this way, everyone understands the boundaries of his power, and everyone is in his place, and such a society is harmonious and orderly.


    Therefore, propriety is a kind of freedom, and it is also a kind of freedom with boundaries. As a matter of fact, freedom has always had boundaries, and there is no absolute freedom. A free life has always been a happy dance within the boundaries of order.

    回复
  • 王朵 11-18

    1. What is "Freedom"? (on Kant's idea of Justice) The general principles of law and morality cannot be based on empirical human nature, but must be incorporated into the "conceptual" or "ontological" world, in a transcendental "ought" world based on rational imperatives.Free will is not the kind of thing that can be freely and unrestricted to satisfy the will, hobbies and desires, on the contrary, it can fully rational control of people's irrational impulses and desires.

    2. Why does the traditional Chinese society's economic and political structure need "Ritual"?

    Chinese social system is automatic and hierarchic. Li is a kind of norms to regulate people’s behavior and action, which is conducive to maintaining the relationship between superiors and subordinates,thus promoting the development of social harmony and stability. In fact, Ritual is the ruler's tool to bind people's minds. The "rites" or the understanding and attitude towards "rites", was actually to maintain the rule of the slave aristocracy.

    3. Maritime Countries and Continental Countries

     The distinction between maritime countries and continental countries is the geographical factor and the differences in production methods and culture. Continental countries with agriculture and animal husbandry as the main mode of production,and its cohesion is strong. With commercial trade as the main mode of production, maritime countries are more adventurous and have a strong sense of external development. 

    4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

    The term metaphysics can be divided into two parts: "form" and "learning from". "Form" here refers to the nature and structure of things, while "learning" means the field of study beyond the material world. Therefore, the meaning of metaphysics in ancient Greece was to focus on the study of entities and phenomena beyond the material world, and to explore their fundamental attributes and causes.

    No, we cannot draw the conclusion that Confucius is line with inhumanity. Confucius emphasizes the social structure but it doesn’t violate humanity. Li’s aim is to respect others and highlight the compassion. He wants to make a harmonious society. While Russell’s opinion is too limited .

    回复
  • 3班张红莲 11-18

        l don't think Confucius is inhuman. While freedom is an inherent human right, it should begoverned by moral principles to ensure harmonybetween individual and collective freedom. ln traditional Chinese society, Confucius'"li" is not only a ceremonyl, but also a moral code that sustains the social order. By regulating behavior, "rites"encourage individuals to prioritize social interests and promote social harmony. Its role in economic and political structures lies in establishing a relatively fixed set of social norms and moral standards that help stabilize governance and social relations. Above all, Confucius is not in line with inhumanity.

    回复
  • 13班谭玉霞 11-18
    1. Kant’s gets a more stringent demanding notion of “What is freedom”. He points out that act freely is to act automatically which means to act according to a law I give myself but not the law of nature. He attaches much importance to the opposite of autonomy, and he says that heteronomy is the opposite of autonomy. This just like to act out of the nature, or what we can say “thirst”. Also, he says that to act freely is not to choose the best means to a given end, but to choose the end itself for its own sake.
    2. Firstly, Chinese social system is related to family, under which the state is conceived. In a family state, the social organization is automatic and hierarchic because there is naturally exiting a hierarchy in a family, where the father is superior. So in such a family state, Li is essential. Secondly, at that time our country is fed by agriculture, and most people are farmers. In the small-scale peasant economy, people are self-sufficient, lack passion for change, and only want to maintain the status quo, while Li can maintain this stability, and even if the society does not change, the society can be orderly and harmonious under Li. Thirdly, in the context of the emergence of the idea of Li, there was social unrest and fierce social conflicts. The existence of Li was to alleviate such conflicts, maintain social order, and lead the development of the country to the road of peace.
    3. Firstly, from economical aspect, the Greeks lived in a maritime country and made their living by commerce, which demanded they to develop mathematics and mathematical reasoning. According to this, people there owned a logical way to deal with things. Secondly, from educational aspect, the Greeks and Romans were well educated at that time, and there were many sages such as Plato, Aristotle etc. who thought positively about the origin of the world. The educational factors promoted the development of philosophy. Third, from political aspect, Greece and Rome were more politically developed than other countries at that time, such as Athenian democracy. Under democratic and free thinking, people had an open social environment for discussion and communication.
    4. We cannot draw the conclusion that Confucius is in line with inhumanity. On the one hand, from what we learned, Li owns four major meanings: ceremony, hierarchy, sincerity, and appropriateness. We can divide the functions of the four into three aspects: political functions that aim to build an orderly state, social functions that aim to set harmonious atmosphere in society, and individual functions that aim to refrain people from making avoidable mistakes. To some extent, Li is similar to the law in modern society, both of which help us to build a moderate and regular society and provide us with principles to act and speak. On the other hand, both human emotional instinct and free spirit are not always in the right track, absolutely if they are not guided, there may be some irreversible consequences. But Li here can guide and regulate us, which helps us to take proper actions. All in all, we actually own instinct and freedom, and they are just under some essential rules.
    回复
  • 王裕萍 11-18

     

    We can't draw such a conclusion. Confucius believed Li was  important in promoting social harmony and respect for others, but also emphasized the importance of compassion, empathy, and personal expression. Therefore, Russell's evaluation of Confucian inhumanity is narrow and limited. Confucianism and philosophy have evolved over time, and there is no single, unitary interpretation of Confucianism.

     

    回复
  • 1班杜灵姗 11-18

    No

    The idea of "Li" put forward by Confucius is actually to regulate interpersonal relations and promote the harmonious development of society. Confucius' thought of "Li" is not to vindicate for hierarchy, but to enable people to better understand and respect each other.

    贤者之所以为贤,在于深谋远虑;小人之所以为小人,在于见利忘义

    This sentence shows that Confucius believes that sages can be far-sighted, so that they can become sages. And the villain will become a villain because he forgets righteousness. This shows that Confucius does not support the idea of hierarchy, but advocates that everyone should strive to become a man of noble characteristics and contribute to society.

    君子之交淡如水,小人之交甘若醴

    This sentence shows that Confucius believes that the interaction between gentlemen should be indifferent, while the interaction between villains is sweet, that is, to please each other. This shows that Confucius does not support hierarchy, but hopes that people can respect and live in harmony with each other.

    To sum up, Confucius's idea of "Li" is not contrary to the idea of humanity. The idea of "Li" put forward by Confucius aims to regulate interpersonal relationships and promote the harmonious development of society.

    回复
  • 13班杨诗宇 11-18

      1. What is "freedom"?(on Kant's idea of Justice)

        In Kant's opinion, freedom is based on individuals' rational existence, which is actually the freedom of self-discipline. People can act on their own, as long as they do it according to the laws they make. The laws that people make are based on universal and practical reasons capable of generating moral laws. Kant believes that the power of moral behaviors comes from one's duty; and behaviors that are motivated by personal preferences are influenced by external factors. The individual is completely free only when he or she strictly obeys the individual laws laid down by the principle of reason.

     

      2. Why does the traditional Chinese society's economic and political structure need"Ritual"?

        The core content of Chinese traditional culture is "Ritual", which is closely related to the political system and economic structure of ancient China.

        All kinds of political systems in ancient Chinese society belong to the category of "Ritual". Although all kinds of ritual systems have greatly changed with the development of society or the replacement of dynasties, "Ritual" has always been the theoretical basis and value standard of various systems of ancient China, and has always been the ideal system model pursued by the ideology of feudal dynasties.

         "Ritual" played a very important role in regulating economic life. It makes rites clear, curbs the expansion of economic power of feudal Kings, and cracks down on the transgressions of wealthy merchants.   

         "Ritual" is of great significance to the economic and political structure of traditional Chinese society.

     

      3. Maritime Countries and Continental Countries

        One way to classify the nations of the world is to divide them into Maritime Countries and Continental Countries. The former are characterized by commercial trade as the main mode of production; and the latter are characterized by agriculture and animal husbandry as the main mode of production. In addition, Continental Countries have strong cohesion and conservative ideas; Maritime Countries, on the other hand, tend to be outwards -- more receptive to new knowledge and more adventurous. To paraphrase Confucius, people in Maritime Countries are wise, and people in Continental Countries are benevolent. The difference between them once again confirms the difference between the East and the West, which is more stable to merge; and from a historical point of view, the relationship between commerce and agriculture is also similar to the relationship between Maritime Countries and Continental Countries.

     

      4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

        As one of the highest standards, the Hellenistic tradition points out the direction for the people of this era to pursue a better life, and its obvious feature is transcendence. If man cannot attain a true perfection, either materially or spiritually, he can only resort to a transcendental existence. Therefore, when the good life in ancient Greek and Roman civilization came out of the myth, it was a metaphysical and monotheistic system. It provides the possibility for human beings to go beyond their own limitations, and also constructs the picture for the pursuit of a better life. This logic continued throughout the development of Western civilization, through the Middle Ages, and unfolded thoroughly in the light of Enlightenment reason.

     

      5. Can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?

        No, we can't draw the conclusion that Confucius is in line with inhumanity. Russell has a profound insight into Chinese Confucian philosophy, and believes that Confucius was a practical politician, and many of his philosophical views had practical applications, including in governing the country and cultivating the family. Etiquette, which can cultivate characters and make disposition firm, is the foundation of the body. "Ritual" is to restrain individual social behavior and promote social progress and development, which is not in conflict with the spirit of freedom.

    回复
  • 彭星星 11-18

    1. What's the Freedom

    Kant's conception of freedom is that to act freely is to act autonomously and to act autonomously is to act according to a law that people give themselves, not according to the physical laws od nature or the laws of cause and effect. However, freedom is also connected to morality.

    2. Why does the traditional Chinese society's economic and political structure need "Ritual"?

    In the ancient Chinese mode of state governance, ritual and law are closely combined together, which play the function of regulating and restraining the social order. The system of ritual rule plays an important role in enlightenment, while the law and punishment play a role in restraining and punishing the social violation of the etiquette within the framework of ritual rule. With the benevolence of politics, and the authority of politics, so as to promote the effective operation of the state machine and maintain the stable and orderly development of society. "Ritual" has multiple meanings: ceremonial decorum, hierarchical protocols, sincerity of practicing and appropriateness. Those are associated with traditional Chinese society.

    3. Maritime Countries and Continental Countries

    The distinction between maritime countries and continental countries is based on geographical factor and main economic type. Marine countries mainly develop economic types related to navigation. People in Marine countries have more opportunities to see different people, different customs and different languages. They are used to change and are not afraid of novelty. Therefore, in order to make their products popular, they must encourage novelty in the manufacture of the products they want to sell. In mainland countries, such as China, the social system is usually called the family state because of the elements of the terrain, where the state is based on the family. In the family and country, social organizations are automatic and highly hierarchical, leading to less innovation factors and more etiquette factors.

     

    In practice, Confucianism was mainly a code of civilized behavior, which taught self-restraint, moderation and above all courtesy. It was not difficult to fulfill the more important part of the Confucian teachings, but the person must exercise self-control at all times, he must remain calm and rational, and always controlled all his actions. With this self-control, he can rationally show his emotional instinct and free spirit, otherwise it will easily lead to chaos and contradiction. Therefore, it is wrong that Confucius is in line with inhumanity.

    回复
  • 谢红 11-19

    如康德所言,“我们之所以之所以做道德的事情,不是因为幸福,而只是因为这本身就无愧于我们已经拥有的幸福”,自由是一种由内而外的力量,是一种发自内心的自律,同样,孔子所推崇的道德与秩序也是一种自律,而非他诀。所以仅仅凭对孔子重视伦理秩序进行字面意思的解读就称之为inhumanity是相当片面的。

    据说爱因斯坦称,这个世界没有黑暗,黑暗是光明的缺乏;这个世界没有寒冷,寒冷是热量的消失;这个世界没有仇恨,仇恨是爱的匮乏。人类一切的坏都是对好的偏离,而坏本身并不具有本体性。(以上观点来自罗翔老师对柏拉图和爱因斯坦的解读)同理,将规则视作不自由则可以看作是内驱力的匮乏。不管是康德也好,还是孔子也好,其实都强调人的主体性,强调个人的力量。

    “人只能是目的,不能是纯粹的手段”,康德从人与人的关系这个维度出发阐释个人的主体性,这是适用于海洋文明中强调人人平等的City state的。不同的是,孔子站在了社会秩序的高度,在*文明family state的背景下,提出“礼”的概念,其本质也是囊括了宇宙、社会、人格几个层面,落到个人身上依旧强调人的本心。所以在不同的社会背景下,两位对自由的追求其实是殊途同归。

    回复
  • 贺月 11-19

    First of all, the most basic meaning of freedom is the absence of restrictions and obstacles, or the absence of restrictions or obstacles. In ancient Chinese literature, "freedom" means "due to oneself", that is, not due to external forces, is the master of oneself. Under this condition, humans can govern themselves, act with free will, and take responsibility for their actions.

    One of the main forms of "ritual" is the social structure of order. "Li" stipulates the rights and obligations at all levels of society as the norms for the establishment of social relations and social communication between people. To fulfill the corresponding rights and obligations is a system norm that everyone must abide by. The most important thing is that "rites" divide status, which is an important means to maintain the ruling authority.

    Ancient Greece first developed natural philosophy, and then moved to metaphysics with more rational, more abstract explanations. So we cannot draw the conclusion that Confucius is in line with inhumanity.

    回复
  • 9班余仲兰 11-19

    We can’t draw the conclusion that Confucius is in line with inhumanity. Here are the reasons.

    1. In terms of Li or rituals itself

    The Confucian rules of etiquette are not designed to bind people, but to guide them. Binding is inhuman because of the lack of freedom, but guidance is not. Confucianism makes various rules of etiquette and law to help people maintain good moral character and behavior habits, so that people can better adapt to the society and life. Benevolence, righteousness, propriety, wisdom and faith are the core of Confucianism, and they are the most basic principles and requirements of Confucianism for human society. Benevolence is caring for others; righteousness is to keep the right way; propriety is to follow social norms; wisdom is to distinguish right from wrong; and faith is to match words and deeds. These guidelines are not only the norms of individual behavior, but also an important basis for the overall management and governance of the society and the country. In sum, Confucious didn’t neglect human freedom actually. He even values freedom. We can see from the celebrated dictum that do not impose on others what you yourself do not desire.

    1. In terms of Kant’s ideas

    Kant thinks that it’s our rational capacity that makes us distinctive, that makes us special, that sets us apart from and above mere animal existence. Kant's conception of freedom is that to act autonomously so as to act according to a law that people give themselves, not according to the physical laws of nature or the laws of cause and effect. And freedom is also the opposite of necessity. Kant believed that the real freedom refers to the free will of a person to act according to his own legislation, without being bound by natural laws.

    Therefore, the partial view that Confucius is in line with inhumanity is incorrect.

    回复
  • 刘颖 11-19

     

    1.to act freely,to act autonomously,to act according to a law I give myself.

     

    2.China social system is called that of the family state because under it the state is conceived of in terms of family. In a family state, the social organization is automatic and hierarchic. So the society need Li to maintain the social hierarchy.

     

    3.Around the 15th century, it was the famous Renaissance era in European history, and capitalism began to grow in the feudal society. The success of global navigation and the establishment of new transportation routes on various continents have opened up a broad world for the mutual exchange of material and spiritual civilization between the East and the West. The flow from the Arab world into Europe was not only a large number of ancient Greek documents that had not been seen by medieval Western scholars, but also Chinese paper and printing techniques, which made the spread of cultural and scientific knowledge more rapid and extensive. In order to remove the obstacles to economic development and to seize political power, the bourgeoisie launched a massive cultural reform movement that put feudal autocracy and religion into superstition. It was the greatest revolution that mankind had ever seen, and the whole of Europe awoke. In this exciting era, the exploration of natural mysteries, the desire for material enjoyment, the pursuit of physical and mental perfection, the yearning for academic freedom, and the worship of human reason replaced the blind expectation of heaven and the confused fear of hell. People are no longer entangled in the examination and debate of the words of the Bible, but turn to nature, into society, to observe and experiment as a source of new knowledge.

     

    4.No, it isn’t correct to draw the conclusion that Confucius is in line with inhumanity. From the root,Western civilization and Chinese civilization were born in different environments, which resulted in different social structures. Western civilization oringed from maritime and maintain prosperity through commerce. So their social organization based on the common interest of family so much as on that of the town.  In a city state the social organization is not automatic, because among the same class of townsmen there is no moral reason why one should be more important than or superior to another. China social system is called that of the family state because under it the state is conceived of in terms of family. In a family state, the social organization is automatic and hierarchic because in a family the authority of the father is naturally superior of the son.

    回复
  • 梁珈玮 11-19

    Whats the freedom?

    Kant's concept of freedom is the basis of his thought of justice. He believes that freedom should be the exercise of individual will without the interference and restriction of external laws such as morality. The world in which we live is an object, which has in itself natural laws of operation, and these laws are bound to restrict individual freedom to a certain extent, because the opposite of freedom is necessity. When justice allows individuals to make choices that stem from their own will, and the individuals are willing and able to take responsibility for it, we can call it freedom.

     Why does the traditional Chinese society's economic and political structure need "Ritual"?

    "Ritual" is the core of Chinese traditional culture. In the Confucian ideological system, "Li" not only includes the etiquette or rules in daily life, but also includes the systems and norms in various fields of Chinese ancient social life, and even includes the ideological concepts or moral rationality that are compatible with these systems and norms. In the Analects of Confucius, Confucius repeatedly stressed the importance of "ritual" for a person to settle down in society. In the view of Confucius, "ritual" is the fundamental life in the world, do not learn the ritual, do not know the ritual, it is difficult to settle down in the world. In the Confucian ideological system, "ritual" is not only a social and political ideal, but also a series of ethical principles and norms. The core of "ritual" is to teach people to be self-disciplined, fulfill social responsibilities, and establish a harmonious relationship between people and society. In traditional Chinese society, ritual serves as an important means to govern the country and manage the society, plays a role in maintaining social stability and order, and is an important tool to maintain the rule.

    So, why can "ritual" play a role in China as a mainland country, but are not respected in maritime countries. It's about the difference between the core value systems of the two countries. Marine countries have developed commercial civilization, they advocate the value of adventure exploration, and innovation is the idea they carry forward. However, with the developed farming civilization, the mainland countries need a stable social environment and a kind of order to regulate the society. "ritual" just plays such a role.

    Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?

    The Hellenistic tradition in Western culture stimulated the thinking of the outside of the material world and promoted the development of metaphysics. This philosophical tendency leads the individual to transcend the sensory experience and seek a higher level of truth. At the same time, the Hellenistic tradition of religious belief laid the foundation of monotheism, emphasizing a god and emphasizing the order and unity of the universe.

     Then, we cannot draw the conclusion that Confucius is in line with inhumanity.

    Because the "rites" advocated in Confucius' thought is an idea based on benign order, it goes beyond simple rituals and is a philosophical system to build a harmonious society and regulate individual behavior. The core of Confucianism is the development of moral virtues, moral cultivation, benevolence (benevolence) and righteousness (righteousness), without sacrificing individual free will. Confucius emphasized the observance of etiquette, but also attached great importance to the expression of human instinct and the expression of personal feelings. Russell's view is a one-sided interpretation of Confucius' thought.

    回复
  • 13班任坤 11-19

    No, we can't draw the conclusion that Confucius is in line with inhumanity.I believe that Confucius' teachings are in line with human nature because he proposed a series of moral norms and values, such as benevolence, righteousness, propriety, wisdom, and faith, aimed at guiding people to self-discipline, respect others, and pursue higher realms. From the perspective of Confucius, human nature can be shaped and cultivated, and higher moral standards should be achieved through learning, practice, and practice. He advocates the rule of virtue and establishes a harmonious social order by promoting benevolent, loyal, and just behavior. Therefore, Confucius' teachings are beneficial as they focus on interpersonal relationships, social harmony, and moral cultivation.

    回复

添加回复