【文章內(nèi)容簡(jiǎn)介】 ,如之何 ?) ? Confucius answered, ―The ruler should employ the services of his subjects in accordance with the rites (li). A subject should serve his ruler by doing his utmost.‖ (君使臣以禮 ,臣事君以忠 ) (A ) Is li rigid/ flexible in Early Zhou Dynasty? ? early Zhou Dynasty, li = a rigid system. T ? . The book of Li/Liji clearly states how one should act and perform in various situations. ? You have to exactly follow those rules Is li rigid/ flexible after Confucius’ modification? Zikong子貢 [a disciple of Confucius] wanted to do away with the sacrificial sheep at the announcement of the new moon. The Master said, ―Zu, you are loath to part with the price of the sheep, but I am loath to see the disappearance of the rite (li).‖ (賜也 !爾愛其羊 ,我愛其禮 ) (A ) Here, the emphasis = to keep the external rituals Is li rigid/ flexible after Confucius’ modification? ? The Master said, ―What can a man do with the rites (li) who is not ren? What can man do with music who is not ren?‖ ? (人而不仁 ,如禮何 ?人而不仁 ,如樂何 ?) (A ) this passage not enough: if you perform all the external forms of li but you are not acting with sincerity/ according to your heartandmind External form and internal content cannot be separated. Is li rigid/ flexible after Confucius’ modification? ? Lifong asked about the basis of the rites (li)林放問禮之本 . The Master said, ―A noble question indeed! With li, it is better to err on the side of frugality than on the side of extravagance。 in mourning, it is better to err on the side of grief than on the side of indifference.‖ ? (大哉問 !禮 ,與其奢也 ,寧儉 。喪 ,與其易也 ,寧戚 ) (A ) Here, emotions/feelings are more important than external forms/rituals. Is li rigid/ flexible after Confucius’ modification? ? The Master said, ―A ceremonial cap of linen is what is prescribed by the rites (li). Today black silk is used instead. This is more frugal and I follow the majority. To prostate oneself before ascending the steps is what is prescribed by the li. Today one does so after having ascended them. This is casual and, through going against the majority, I follow the practice of doing so before ascending.‖ ? (麻冕 ,禮也 。今也純 ,儉 ,吾從眾 .拜下 ,禮也 。今拜乎上 ,泰也 .雖違眾 ,吾從下 ) (A ) ? Whether one should strictly follow the external form of certain rituals, depends on the situation. A Synthesis of the Confucian Ren and Li ? zhouli ceases to function in his time, Confucius introduces the idea of ren into li ? This greatly influences Chinese civilization for the next 2020 years. ? After Confucius‘ reformation, traditional zhouli (a body of ―rites and customs‖) is enriched by the idea of ren, an attitude towards life. ? The actual practices of li, then bee flexible and can be adapted to concrete situations. A Synthesis of the Confucian Ren and Li ? The existing edition of Liji is reedited by Confucius. ? Chapter 7 of Liji consists of conversations between Zengzi and Confucius– where Confucius is asked about modifications of li in exceptional cases. ? Confucius clearly expresses the underlying rationale of certain aspects of li, showing that ceremonial details of li can be adjusted to acmodate different purposes. A Synthesis of the Confucian Ren and Li ? After Confucius, Li is no longer strict recipefollowing: like a chef, one is allowed to modify dishes to acmodate whatever ingredients are local and fresh. 4. Junzi ? junzi: more than 80 times ? no single ―ideal‖ character but many – The highest/ the most estimable= the sage (shengren 聖人 ) – This character is too high to be realized. – Lower down the scale = the good person (shanren 善人 ) / the plete person (chengren 成人 ). 4. Junzi 君子 Confucius claims neither to be a sage himself nor to have seen such a person. ? ―How dare I claim to be a sage or a renzhe 仁者 ?‖ (A ) ? ―I have no hopes of meeting a sage. I would be content if I met someone who is a junzi‖ (聖人 ,吾不得而見之矣 。得見君子者 ,斯可矣 ) (A ) 4. Junzi ? The only time he discusses a sage: ? Zigong asks, ―If there were