917
Lectures Watched
Since January 1, 2014
Hundreds of free, self-paced university courses available:
my recommendations here
Peruse my collection of 275
influential people of the past.
View My Class Notes via:
Receive My Class Notes via E-Mail:

VIEW ARCHIVE


Contact Me via E-Mail:
edward [at] tanguay.info
Notes on video lecture:
At Home in Virtue
Choose from these words to fill the blanks below:
domain, complete, obedient, Classics, actions, obeying, MacIntyre, human, appreciate, piety, battle, situation, Zhou, money, trustworthiness, perception, parent, external, balanced, timidity, chess, motivated, right, harmony
virtue
a disposition to behave in the right way in a particular type of                   
to perceive the situation in the            way
virtues are              specific
specific Confucius virtues
1. filial           
the virtual of being a good,                  child
a suite of actions and emotions that instruct how the child should act in relation to the             
actions: serving,               
emotions: respect, deference
domain: obedience toward parents
2.                               
domain: relations with friends, professional peers, and superiors, matching of words with               
become trustworthy and reliable
3. courage
inherited from the          dynasty
more has to do with courage in             
Confucian understanding is more social courage
unafraid to say the right thing
domain: situations involving risk
proper                     
striking a balance between                  (not enough courage) and rash (too much courage)
knowing when a situation requires you to do something courageous and when it doesn't
4. Goodness (ren)
very general and hard to understand
the virtue of having all the other virtues in the right proportion
the virtue of being a good            being
also sometimes translated as "humanness" because of the etymology
the general virtue of being a fully realized Confucian gentleman
perfection of                of lesser virtues
balanced, using virtues appropriately as to keep them out of conflict
the virtue of when to know when to exercise the other virtues at the right time and in the situation
the                  person
you have all the virtues and you have them where they should be, they are perfectly                 
when virtues come into concept you know how to balance them in behavior
Confucius is leery of calling anyone ren
how does one get it
the way of the Zhou Dynasty
practice ritual
read the                 
do music
external vs. internal goods
Alasdair                   
internal goods
something that is realized only through the practice itself
joy of chess
you can only appreciate through the practice itself
music
sports
Goodness
                 goods
can be realized in other ways
you want a child to come to like playing           
you might tempt them by using external goods
candy
          
eventually the child will appreciate the game for internal reasons
we should be                    to do the goods for internal purposes not external
not for money
appreciate the meaningfulness of the Confucian way
it's hard to judge if someone is a Confucian gentleman since want counts is if they                      the goods internally
psychology
intrinsic motivation
you are motivated in the absence of any external reward
out of curiosity
playfulness
satisfaction
extrinsic motivation
doing it for money
if you give people for doing things, they value it less
can impair your ability to appreciate the internal goods of the practice
you should become intrinsically motivated
the Confucian path to joy (Le)
diagnostic
indicates one has come to appreciate the internal good of Confucian practice
makes you independent of external goods
Analects 7.13
Eating plain food and drinking water, having only your bent arm as a pillow, certainly there is joy to be found in this! Wealth and eminence attained improperly concern me no more than the floating clouds.
Jen We is often displayed as someone who has Le
Civilization and human nature
Freud: Civilization and Its Discontents
Kultur und Sein Unbehagen
Unbehagen: uncomfortable and being creeped out
Freud says nature is horrible
we were never secure, constant fighting
in civilization, we are also never satisfied
we learned to sublimate our desires
when one writes an article critiquing rival's intellectual position
Freud would say what one really wants to do is kill that rival and take his spouse
but you aren't able to do that anymore, so one says something clever and biting at a conference
there is some satisfaction in this but not as much as the original fulfillment of the desire
this is the tragedy: we are always living on this thin soup of sublimated desires
Confucian model:
we are not stuck being Unbehagen all the time
we can learn to be at home
"at peace" (an)
the gentleman is at home in virtue
we can take joy in civilized nature
corrected:
absense
absence

Ideas and Concepts:

The Confucian obervirtue via tonight's Ancient Chinese Philosophy class: "Of all the Confucian virtues, the virtue "ren" is the most misunderstood. Above all, it is the virtue of having all the other virtues in the right proportion, the virtue of being a good human being, sometimes translated as "humanness" because of its etymology. It is the general virtue of having perfection of harmony of the lesser virtues, being balanced, using virtues appropriately as to keep them in harmony and out of conflict, the virtue of knowing when to exercise the other virtues at the right time and in the right proportion, the virtue of being the complete person, of being someone who has all the virtues, yet when these virtues come into conflict, knows how to balance them appropriately in behavior."
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