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Notes on video lecture:
The Language Crisis in the Warring States Period
Choose from these words to fill the blanks below:
universally, sophists, new, executing, rightness, argumentation, propositional, consistent, reality, category, caricatured, fragmentary, Daoist, Ching, reconstruct, definitions, know, father, language, vocabulary, moral, threat, people, Objects, Mozi, Chinese, bands, all, myriad
Warring States literature
Early Warring States
Tao Te           
the core part of Mohism (        )
Late Warring States
concerned with language and how it relates to what we can         
two innovations that separate the early and late warring states literature
the                  crisis
people are getting concerned about how words relate to               
philosophical vocabulary
you are not philosophically sophisticated unless you know this                     
a good marker
the physiological turn
influenced by medicine
once these terms are created, they are used                        and hence a good marker
the language crisis
the Mohists
221 BCE, no evidence that Mohism survived
the Mozi only comes down as a received text of the              canon
why did the Mohist school not survive
1. people regarded them as un-              
impartial caring
not favoring your             
yet what was Chinese really hadn't been decided yet in the Warring States period
2. activists
defending cities
highly organized
the first emperor of Qin [chin] didn't like the idea of these armed            running around, and systematically stamped them out
they were seen as a             
The Mohist canons
came down to us in a                        form
late 19th century, Chinese scholars began to                        them
1978, A.C. Graham, "Later Mohist Logic, Ethics and Science"
presents a reconstruction of the Mohist canon
plausible and made these text accessible
essay "Names and               "
people debating about which statements of reality are the proper one
establishing the truth of                            statements
the one who fits the facts is the winner
making arguments about reality in a competitive way
mingshi [MING-shur]
matching up objects with reality
goal: to make sure that we are                     
get clear with how language hooks up with reality
to have consistent, reliable and accurate teachings
a sense of                    that you have when you are a cultivated gentleman
yet for the Mohists, rightness is about objective doctrine
Mohists had instead a concern with language
Names and Objects: 17
"He cares for people" requires him to care for        people without exception, only then is he deemed to care for people.
caring for people means doing it without distinctions
caring for all people
defining terms avoids            confusion
Names and Objects: 15
"Although robbers are people, loving robbers is not loving people, not loving robbers is not loving people, killing robbers is not killing people."
killing refers to                   
how can we execute robbers if they are people
what was meant is that once someone has robbed, they are now in a different                 
you have to get your                        right, otherwise you won't know how to guide your behavior
category or kind
like Aristotle
there are conditions for putting something in a box
robbers are not in the              box
they are in a separate box
mingjia, later Mohists
The School of Names
logic and                           
impartial caring
group of people involved in logical distinctions, how sentences work
against offensive warfare
in later literature they are made fun of
known as silly, logical hair splitters
mingjia was sometimes translated as                 
used words to confuse people
Gongsun Long
"the white horse is not a horse"
the noun horse modified by the adjective white makes a        kind of horse
the story is that he got his white horse through customs with this argument so that he didn't have to pay taxes
this saying was used to label people who would use language to confuse people
we don't have enough of his teaching to understand what he was trying to say
Hui Shi [way shur]
"heaven and earth count as one unit"
"let your care spread to all the              things"
because we are all one
all of the teachings we have of the mingjia are conveyed by their enemies and so they tend to get portrayed in this                        way
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