【正文】 有酒食 ,先生饌 ,曾是以為孝乎 ?) 。由也兼人 ,故退之 ) Confucius’s Teaching Method: on Filial Piety 孝 ? (A ) Mengwupo孟武伯 asked about being filial. The Master said, ―Give your father and mother no cause for anxiety other than illness.‖(父母唯其疾之憂 ) ? (A ) Ziyu子游 asked about being filial. The Master said, ―Nowadays for a man to be filial means no more than that he is able to provide his parents with food. Even hounds and horses are, in some way, provided with food. If a man shows no reverence, where is the difference?‖(今之孝者 ,是謂能養(yǎng) .至於犬馬 ,皆能有養(yǎng) 。不以其道得之 ,不處也 .貧與賤 ,是人之所惡也 。 what the small man seeks, he seeks in others.‖ ? (君子求諸己 ,小人求諸人 ) (A ) A junzi works for himself, a petty person works to impress others. ? The Master said, ―The junzi cannot be valued on the strength of small matters but can be given great responsibilities. A small man cannot be given great responsibilities but can be valued on the strength of small matters.‖ ? (君子不可小知而可大受也 ,小人不可大受而可小知也 ) (A ) Junzi君子 in the Analects ? The Master said, ―The junzi is easy of mind, while the small man is ever full of anxiety.‖ ? (君子坦蕩蕩 ,小人長(zhǎng)戚戚 ) (A ) – A junzi has no worries amp。 brings peace and security to one‘s fellows (脩己以安人 ) ? 3. to cultivate oneself to bring peace and security to the people (脩己以安百姓 ). ? if 1+2+3 = to bring help to the multitude = a sage (A ). 4. a Junzi ? Zengzi曾子 : ―The junzi must be strong and resolute, for such a burden is heavy and the road is long. They take ren as their burden. Is that not heavy? Only with death does the road e to an end. Is that not long?‖ ? (士不可以不弘毅 ,任重而道遠(yuǎn) .仁以為己任 ,不亦重乎 ?死而後己 ,不亦遠(yuǎn)乎 ?) (A ) ? Being the junzi = a lifelong project. 4. a Junzi ? Wrong。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(jiàn)之矣 。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 。死 ,葬之以禮 ,祭之