922
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:
The Guodian School of Confucianism
Choose from these words to fill the blanks below:
real, virtue, benevolently, physiological, feet, boring, align, Gaozi, Daoist, outside, chain, Hundred, classic, cultivation, affection, water, Mozi, rulers, emotions, internal, training, sage, Han, physiological, Tomb, good, Lost
after the                            turn in Confucianism
Mencius [MEN-shus], also Mengzi
372–289 BC
often been described as the "second         ", that is, after only Confucius himself
inherited Confucius' ideology and developed it further
spent much of his life travelling around the states offering counsel to different             
conversations with these rulers form the basis of the Mencius, which would later be canonized as a Confucian               
a key belief of his was that humans are innately         
but this quality requires                        and the right environment to flourish
rulers must justify their position of power by acting                          towards their subjects, and in this sense they are subordinate to the masses
Xunzi [SHOON-zeh] or Xun Kuang
310–235 BCE
Chinese Confucian philosopher
contributed to the                Schools of Thought
a book known as the Xunzi is traditionally attributed to him
his works survive in an excellent condition, and were a major influence in forming the official state doctrines of the Han dynasty
his influence waned during the Tang dynasty relative to that of Mencius
makes use of              terminology, though rejecting their doctrine
human nature is bad (opposite of Mencius)
says that Mencius is just pandering to the Daoists
Guodian Confucian school
the "        " in-between school
nature makes a contribution but education is important
associated with           
420-350 BCE
Mencius critiques him
the Guodian         
Constance Cook, Lehigh University
had a huge trove of philosophical texts
Daoist cosmology of a God who hides in           
texts: you have a nature and you have to cultivate it
you cultivate the [duh]
you become a [JUHN-sah]
two ritual texts
1. Wuxing [WOO-shing] ("five types of action")
we knew about it but it was lost
attributed to the disciple Zisi [ZUH-SUH]
grandson of Confucius (551–479) and teacher of Mencius
excavated text
"the feeling of             "
in wide circulation in the Warring States and        period (202 BC – 220 AD)
was lost for 2000 years
gives a background to texts
particularly the Mencius
explains virtues on the basis of xin [zheen]
build up the xin inside of you
psysiological meanings
heart-mind
within body
the xin
the six body parts: eyes, ears, nose, mouth, hands and          are all slaves to the mind
mind as ruler
when the mind says do this, none dare but to do this
when the mind says do that, none dare but to do that
one reason this text was lost is that it is really             
reading this physiological text is different than reading the Mencius
uses a log of            language: x and then y, y and then z
you are using your mind to attain [duh]
you arrive at a                            state
has qi [chee] and qi-related terms
there is a worry about people who are faking virtue
do ritual
can recite classics
but not the          thing
how to tell
"when the facial coloration and appearance are warm, this is                   "
talks of the inner heart-mind
they seem to know about          and are responding to him
there is a new sense of physiology
the heart-mind
virtues are integrated into your body
2. Xing Zi Ming Chu [shing zih ming choo] ("human nature emerges from the mandate")
best seller in Warring States China
xing [chsing] = human nature
Mencius and Xunzi take opposite views on human nature
this text take the middle way
the heart-mind has no                  inclinations but depend upon external things to arise, to get pulled out and depend upon practices to become fixed
our heart-minds are up for grabs, we have free will
"the way starts with basic                  (qing [ching]), and feelings arise from human nature, but at the end one is close to rightness"
the second one is more important: external forming
"oxen are born to grow large, and geese are born to            in formation"
all species have a qing
unlike animals, humans need something from outside, learning
separate from our nature
we need to do                 
we have the same nature, but who we become is how we are trained and educated
moral directness comes from the               
it is a middle position
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