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Notes on video lecture:
Non-Coercive Comportment, Virtue, and Charisma of the Zhou
Choose from these words to fill the blanks below:
radiate, stronger, commit, gentleman, credit, Wei, pharmeceutical, force, radiating, ruler, Shang, social, large, ritual, admire, militarism, empathy, strengthening, comportment, contagious, contemporary, charismatic, denigration, givers, homage, Analects, virtue, fallen, successful, piercing, Documents, minor, Riggio, paradox, Grant, name, surrendered, royal, submit, salvation
non-coercive order
important theme in the                 
the Confucian rule through the power of his de, or                        power, can bring about order in a non-coercive way
connected to theme: anti-                    
one of the important arts that the Confucian                    is trained in
not valued for its military effectiveness
not military training
Analects 3.16
"In archery, one does not emphasize                  the hide of the target, because people's strengths differ."
archery is about                       , aim, learning the ritual, explicitly non-military
if you were learning archery to use in war, you would be                            your arm
this use of archery is part of a broader suspicion of the use of force, and a                        of military force that we see throughout the Analects
Analects 15.1
Confucius comes to visit the Duke Ling of       
he asks Confucius about military formations (chen)
Confucius says, "I know something about the arrangement (chen) of ceremonial stands and dishes for ritual offerings but I have never learned about the arrangement of battalions and divisions.
the way you are going to get political order is through              order, or becoming ritually correct
the Zhou dynasty ruled through              rather through force
true order is achieved by power of Virtue, emanated by a person in the wu-wei state
Book of                   
on Zhou history
the famous battle of mu-yeah
when King Wu showed up on the battle field of the evil king of the           
the opposing army saw how virtuous and splendid he was
and they just threw down their weapons and                       
he didn't even have to fight, it was the power of his de which caused them to              to him
you see this farther back in history with the sage king Shun
Analects 15.5
"Is Shun not an example of someone who ruled by means of wu-wei? What did he do? He made himself reverent and took his proper ritual position facing South, that is all."
the goal is to get your de in order, acquire it and hang on to it, you don't need to exert            to rule
Analects 2.1
"One who rules through the power of Virtue is analogous to the Pole Star: it simply remains in its place and receives the              of the myriad lesser stars."
all people fall into place in the gravitational pull of his duh, or virtue, and take their proper ritual positions around him, and that's how order comes to the world
the strategy of                   
Confucian's soteriology is tied up with the political soteriology
we are a fallen people living in a              state
it's chaotic, nothing is being done right
the strategy is:
become an wu-wei gentleman
transform a ruler into an wu-wei ruler
this is an odd element of Confucianism, since Confucius doesn't seem to think that he, himself, can become this           
he's somewhat conservative in that he feels that someone from the Zhou            house will have to become this ruler
when you become this gentleman, you will then use your de to transform this ruler into a proper ruler
then he is going to be this pole star at the center of this concentric circle                    order that is going to go out through the universe
so you're going to transform yourself and through transforming yourself, you're going to transform the world so that once again its in harmony with the order of tian, i.e. heaven or heaven's will
minor tweaks, major payoffs
while all this sounds very mystical, there is a kernel here that we can bring into the                          world
from the standpoint of social psychology, we are becoming increasing aware of the power of the situation
the physical environment
also the              situation
so the power that small changes in the tone of voice, posture, the way you great someone, can have a powerful effect on others which can cascade out socially through different iterations
Hagop Sarkissian
you can see the power of de as harnessing these types of social effects
ethical bootstrapping
me taking it upon myself to be more virtuous than you makes it easier for you to be more virtuous in return, and this can                out
ethical bootstrapping enables a resonance you can set up based on small details of your comportment
paying attention to details can be very important
modern example:                              representatives
1991: pharmeceutical representatives would give gifts to doctors
they made a law that gifts could not be above $100
so representatives were reduced to giving doctors a little pen with the brand's          on it, etc.
it turned out that many of these little gifts were more effective than a few           , expensive gifts
           gestures over time can have a powerful effect on people's behavior
modern example: emotional contagion
it's quite clear that emotions are                     
joy and respectfulness and spread through populations
this can be shown with yawning as well
emotions engage our               
in a way that it causes us to reproduce behavior
good or bad moods can spread
studies have been done on how moods can get propagated through social networks
Friedman and              1981
modern example: prestige vs. dominance in social hierarchies
two ways which humans establish control over others
1. dominance
being bigger,                 , or more powerful than others
either make others do what you want, or have others make you do it
2. prestige
Cheng et al. 2013
people who share the values that you share
people who sincerely              to the values that you have
causes emulation
a valid social pathway for people being                      within large groups
this is Confucius' idea of wu-wei and de
"In the Company of Givers and Takers"
giving vs. taking
people in the workplace who are givers
will put down their own project
in a group project won't try to grab all the credit
will give              around to other people
these people actually end up doing better than takers
the reason is because
people              givers
they feel a drawn to givers
the irony to watch out for, and an irony which Confucius was conscience of with his concepts of wu-wei and de, is that takers are tempted to act as              in order to get the payoff that givers often get
if we can believe Confucius, giving only works in the long run if it's sincere
this gets to the heart of the                of someone who doesn't love the Confucian way in a genuine sense to really come to love it

Ideas and Concepts:

Vocabulary via tonight's Ancient Chinese Philosophy class:

"soteriology, n. from the Greek σωτηρία (salvation) and σωτήρ (savior), salvation strategy and theory which occupies a place of special significance in religions such as Buddhism, Christianity, Hinduism, and Islam.

In Buddhism, salvation is usually linked to liberation from suffering and ignorance by way of an individual's meditation, which has as its goal to become enlightened. In Theravada Buddhism the individual takes a spiritual journey to discover in experience that he is empty of being an individual, i.e. has no self.

In Christianity, salvation is the saving of the soul from sin and its consequences, or the deliverance or redemption from sin and its effects, made possible by the life, death, and resurrection of Jesus.

In Hinduism, the concept of salvation includes the idea that a man must not live for himself alone but serve all mankind, and that we are caught in a cycle of death and rebirth called saṃsāra, the goal of which is liberation, or a state of closeness to Brahman.

Islamic soteriology focuses on how humans can repent of and atone for their sins so as not to occupy a state of loss, that humans are vulnerable to making mistakes and thus they need to seek repentance repeatedly at all times."
Vocabulary via this morning's Ancient Chinese Philosophy class: "ethical bootstrapping, n. me taking it upon myself to be more virtuous than you makes it easier for you to be more virtuous to others, and this radiates out within our social networks. Ethical bootstrapping enables a resonance you can set up based on small details of your comportment, and makes paying attention to details very important."
The Definition of Religion
Mind/Body Dualism and Cognitive Control
Deontology, Utilitarianism, and Virtue Ethics
Wu-Wei, Dao, Tien and De
The Shang Dynasty (1554-1045 BC)
The Beginnings of Written Chinese History
Eastern Holistic Thinking and the Paradox of Virtue
The Golden Age of the Western Zhou (1046–771 BCE)
Philosophical and Conceptual Innovations in Zhou Thought
Confucius and the Analects
Confucius: I Transmit, I Do Not Innovate
Confucius' Use of Ritual as a Tool
Confucius' View on Learning vs. The Enlightenment
Confucius and Holistic Education
Confucius and the Art of Self-Cultivation
At Home in Virtue
Non-Coercive Comportment, Virtue, and Charisma of the Zhou
The Transition to Becoming Sincere
The Primitivists in the Analects
Laozi and the Daodejing
Laozi: Stop the Journey and Return Home
Laozi and The Desires of the Eye
Laozi: He Who Speaks Does Not Know
The Concept of Reversion
Laozi on Shutting Down the Prefrontal Cortex
The Guodian Laozi
Mozi and Materialist State Consequentialism
Mozi's Idea of Ideological Unity
Mozi's Doctrine of Impartial Caring
Mozi's Anti-Confucian Chapters
Mozi's Religious Fundamentalism and Organized Activism
The Language Crisis in the Warring States Period
Yang Zhu and Mid-Warring States' Focus on the Body
The Guodian School of Confucianism
Qi and Self-Cultivation