This post expands a question I asked once in the old Discussions section.
It is sometimes said that the (or a) Ruist picture of moral psychology stresses family because Ruists stress the development of moral sensibilities starting with people’s earliest relationships, which are their childhood relationships at home. So … what about household servants?
A while back, in the now-vanished Discussions section, I proposed a new idea about Analects 2.13. Here I’m putting it back on the record.
2.13
子貢問君子。子曰：「先行其言，而後從之。」(ctext.org)
On Tzŭ Kung asking about the nobler type of man the Master said: “He first practices what he preaches and afterwards preaches according to his practice.” (Soothill)
Recently I noticed that the way I have always read Analects 5.22 is out of line with the wide consensus. So maybe I’m just missing something.
Here are three different ideas:
Idea #2 is very abstract, and can be understood simply in terms of order versus disorder, or natural respect versus the lack of it. Idea #3 contemplates a variety of kinds of stable order, and perhaps a variety of forms of government.
Where might idea #3 appear in the Chinese tradition?
Deadline for abstracts is January 15. More information here:
http://u.osu.edu/mclc/2018/01/03/contacts-collisions-conjunctions-cfp/
There are many images and metaphors that might serve as cores of conceptions of something for which one could use the English word “role.” One way to look for some is to look at words from other languages. I’ll look here at two, one from Greek and one from old Chinese.
At Steve’s request I have agreed to help prepare a guidance “page” on how to cite Chinese philosophy-related texts (classical and post-classical), and how to use the citations you see. But I don’t know much about that, so please send help!
Confucius’ remark at Analects 1.6 is often cited to show that he thought proper moral development begins with filial piety and then extends that attitude to ever-larger groups of people (ever less intensely). I shall argue that the remark does not display such a view. Confucius did not in general envision moral progress as extension.
Many hold that for Confucius the family is the model for organized political society in some sense; that Confucius regarded the norms for relations beyond the family as largely based on the norms for relations with kin. Here I follow Joseph Chan in challenging that view.
