Following is a rough HTML version of some of my 
notes from Huston Smith , Noss, Saso, 
and Lau, on  Confucius and Confucianism, placed here for students and 
other colleagues.  Smith, of course, is not responsible for my cites and
miscites from others' works, nor for my errors and asides.
Comments, additions, and corrections are welcome.  
Please send them to:  
email: KAGAN@maple.lemoyne.edu 




           
 Confucius and Confucianism
            
                               
     Smith sees the problem faced by Confucius as that  of
anarchy and addressing the absence of saving human instincts via
custom.


Discuss the alternative of "Realism" (or legalists) which appears
to be psychological egoism + totalitarianism [full legal
control].  Mention MO Tzu [468-390 BCE} and his theory of
salvation through love.

     Confucius [b. APPROX 551].  Hoped to solve problems
politically, but though his solutions were implemented, they
weren't implemented by him.   He lived and died a wandering
teacher.  The flavor of his work seems to be that of an
Aristotle, sensitive to the mean, the need for structures, the
importance of habit in the cultivation of virtue, the concept of
the great souled person paralleling his own "superior man"....
     
The 5 key Confucian terms, the goals "deliberate tradition" is to
serve, according to Smith:

(Note Confucius is a HUMANIST who has A CERTAIN KIND OF HUMAN PERSON AS AN IDEAL)
1.  Jen=="man+two," Smith renders "human heartedness", a
     sensitivity to the dignity and special character of the
     human person reflected in respect and empathy.  Saso:
     usually translated `benevolence'  (p. 352).
Noss renders this as "the will to seek the good of others [271]"
2.  Chun-tzu==the superior man/connected to the notion of proper
     behavior.[MK:  Confucian Mensch.  "Human being" as "success
     word" [Noss 277TL*self-respect, magnanimity, sincerity,
     earnestness, benevolence]
3.   Li:  ritual and propriety (rectification of names)
          
          ***Li--according to Saso, "the word means religious
          ritual as well as heartfelt respect."  (p. 351,
          Handbook, ed. Hinnells)
[discuss the relation of this to Becker's Birth and Death of
     Meaning and the ritual function of language as a preserver
     of self-esteem.]
     [TIE THIS IN WITH DESIRE TO KNOW AND ACCORD WITH THE BEST
PRESCRIPTIVE DEFINITIONS--FOLLOWING NOSS'S LEAD ON P. 276*LR],
     the mean,
Saso:  Hsiao is the virtue governing family relationships
(p. 352)--
the five key relationships

       1.  father-son,
       2.  elder-younger brother,
       3.  husband-wife,
       4.  elder-junior friend[Saso, yi reflects the sense of deep
         commitment that friend must give to friend and the reciprocity
         governing the transactions of honest business  (p. 352); see
         Lau's commentary and intro. to the Analects (p.26-27 ), where he
         explains that yi is connected to acts and duty more than to
        intention and uses it to explain that Confucius's' ethics have to
        do with a rightly guided benevolence],
       5.  ruler-subject[Saso:  chung-the sense of loyalty to the
  reigning power  (p. 352)]}, family, age].

     TIE THIS IN WITH THE IMPORTANCE OF INCULCATING VIRTUE AS
HABIT AND THE RELATIONSHIP BETWEEN PRACTICE AND EVENTUALLY DOING
THINGS RIGHTLY "NATURALLY".
     ***NOSS 274 (top of page) quotes from the Li Chi on the
proper attitudes in such relationships.
4.  Te==the power by virtue of which men are ruled--virtue,
     morale through moral example.  See Smith, p. 184ft-185top
     for the story of the tiger.
5.  Wen==arts of peace.
     Lau's intro. to Analects:
     WEN has to do with pattern, opposed to chih which has to do
with one's basic stuff.  E.g., there is the pattern/wen of the
stars; the patter/wen of the tie=ger's skin.  For a person, there
is the wen of "the beautiful; qualities he has acquired through
education. . . . skills like archery and charioteering, writing
and mathematics, but the most important fields are literature and
music, and conduct befitting the gentleman." (p. 37)
     Music, art, poetry.  "Culture."
     Noss also emphasizes reciprocity [shu] the Golden rule in
Confucius]
     Given the time limitations, it might be advisable to discuss
Confucianism on the way to Taoism.  Confucius, as Smith points
out, faced a problem of chaos [see also Noss 244-45], and thought
to find the solution in mores and standards, in a renewed
tradition's imposition of structure and order from within and
without.  [see Noss 254 on Chuang-Tzu's response to the death of
his wife.]
Noss:
     
  
   Noss subtitles his chapter on Confucianism "A study in
optimistic humanism."
     ***DISCUSS Confucian theory of human nature as basically
good.  Cite quote [Noss **275 RT].
     Relate this if possible to the Confucian theory of self-
improvement as social action 275, Noss RB***]
     
     !!! c/c attitudes toward laws in various religious systems.
     
     Said to have devoted his last years compiling the Classics:
     (1)  Shu Ching [Book of history]
     (2)  Shih Ching [Book of poetry]
     (3)  Li Chi [the Book of rites]
     (4)  I Ching [the Book of changes]
     (5)  Ch'un Ch'iu [annals of spring and autumn]
     (6)  Also said to have composed Yüeh [Book of music of which
a portion survives.
     Noss also emphasizes reciprocity [shu] the Golden rule in
Confucius].
     Noss concentrates in his treatment on Jen and Li.
     MO Tzu [468-390 BCE}

Notes from D. C. Lau's translation of the Analects

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