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Notes on video lecture:
Non-Coercive Comportment, Virtue, and Charisma of the Zhou
Notes taken by Edward Tanguay on January 2, 2016 (go to class or lectures)
Choose from these words to fill the blanks below:
credit, radiating, large, surrendered, social, fallen, paradox, submit, Documents, contagious, virtue, empathy, ruler, militarism, commit, Wei, radiate, denigration, stronger, successful, Grant, Analects, force, salvation, gentleman, name, strengthening, royal, givers, homage, minor, contemporary, ritual, Riggio, pharmeceutical, comportment, admire, charismatic, piercing, Shang
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non-coercive order
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important theme in the                 
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the Confucian rule through the power of his de, or                        power, can bring about order in a non-coercive way
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connected to theme: anti-                    
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archery
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one of the important arts that the Confucian                    is trained in
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not valued for its military effectiveness
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not military training
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Analects 3.16
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"In archery, one does not emphasize                  the hide of the target, because people's strengths differ."
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archery is about                       , aim, learning the ritual, explicitly non-military
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if you were learning archery to use in war, you would be                            your arm
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this use of archery is part of a broader suspicion of the use of force, and a                        of military force that we see throughout the Analects
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Analects 15.1
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Confucius comes to visit the Duke Ling of       
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he asks Confucius about military formations (chen)
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Confucius says, "I know something about the arrangement (chen) of ceremonial stands and dishes for ritual offerings but I have never learned about the arrangement of battalions and divisions.
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the way you are going to get political order is through              order, or becoming ritually correct
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the Zhou dynasty ruled through              rather through force
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true order is achieved by power of Virtue, emanated by a person in the wu-wei state
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Book of                   
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on Zhou history
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the famous battle of mu-yeah
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when King Wu showed up on the battle field of the evil king of the           
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the opposing army saw how virtuous and splendid he was
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and they just threw down their weapons and                       
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he didn't even have to fight, it was the power of his de which caused them to              to him
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you see this farther back in history with the sage king Shun
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Analects 15.5
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"Is Shun not an example of someone who ruled by means of wu-wei? What did he do? He made himself reverent and took his proper ritual position facing South, that is all."
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the goal is to get your de in order, acquire it and hang on to it, you don't need to exert            to rule
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Analects 2.1
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"One who rules through the power of Virtue is analogous to the Pole Star: it simply remains in its place and receives the              of the myriad lesser stars."
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all people fall into place in the gravitational pull of his duh, or virtue, and take their proper ritual positions around him, and that's how order comes to the world
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soteriology
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the strategy of                   
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Confucian's soteriology is tied up with the political soteriology
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we are a fallen people living in a              state
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it's chaotic, nothing is being done right
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the strategy is:
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become an wu-wei gentleman
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transform a ruler into an wu-wei ruler
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this is an odd element of Confucianism, since Confucius doesn't seem to think that he, himself, can become this           
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he's somewhat conservative in that he feels that someone from the Zhou            house will have to become this ruler
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when you become this gentleman, you will then use your de to transform this ruler into a proper ruler
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then he is going to be this pole star at the center of this concentric circle                    order that is going to go out through the universe
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so you're going to transform yourself and through transforming yourself, you're going to transform the world so that once again its in harmony with the order of tian, i.e. heaven or heaven's will
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minor tweaks, major payoffs
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while all this sounds very mystical, there is a kernel here that we can bring into the                          world
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from the standpoint of social psychology, we are becoming increasing aware of the power of the situation
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the physical environment
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also the              situation
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so the power that small changes in the tone of voice, posture, the way you great someone, can have a powerful effect on others which can cascade out socially through different iterations
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Hagop Sarkissian
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you can see the power of de as harnessing these types of social effects
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ethical bootstrapping
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me taking it upon myself to be more virtuous than you makes it easier for you to be more virtuous in return, and this can                out
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ethical bootstrapping enables a resonance you can set up based on small details of your comportment
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paying attention to details can be very important
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modern example:                              representatives
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1991: pharmeceutical representatives would give gifts to doctors
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they made a law that gifts could not be above $100
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so representatives were reduced to giving doctors a little pen with the brand's          on it, etc.
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it turned out that many of these little gifts were more effective than a few           , expensive gifts
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           gestures over time can have a powerful effect on people's behavior
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modern example: emotional contagion
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it's quite clear that emotions are                     
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joy and respectfulness and spread through populations
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this can be shown with yawning as well
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emotions engage our               
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in a way that it causes us to reproduce behavior
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good or bad moods can spread
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studies have been done on how moods can get propagated through social networks
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Friedman and              1981
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modern example: prestige vs. dominance in social hierarchies
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two ways which humans establish control over others
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1. dominance
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being bigger,                 , or more powerful than others
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either make others do what you want, or have others make you do it
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2. prestige
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Cheng et al. 2013
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non-coercive
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people who share the values that you share
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people who sincerely              to the values that you have
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causes emulation
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a valid social pathway for people being                      within large groups
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this is Confucius' idea of wu-wei and de
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Adam           
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"In the Company of Givers and Takers"
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giving vs. taking
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people in the workplace who are givers
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unselfish
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will put down their own project
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in a group project won't try to grab all the credit
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will give              around to other people
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these people actually end up doing better than takers
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the reason is because
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people              givers
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they feel a drawn to givers
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the irony to watch out for, and an irony which Confucius was conscience of with his concepts of wu-wei and de, is that takers are tempted to act as              in order to get the payoff that givers often get
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if we can believe Confucius, giving only works in the long run if it's sincere
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this gets to the heart of the                of someone who doesn't love the Confucian way in a genuine sense to really come to love it

Ideas and Concepts:

Vocabulary via tonight's Ancient Chinese Philosophy class:

"soteriology, n. from the Greek σωτηρία (salvation) and σωτήρ (savior), salvation strategy and theory which occupies a place of special significance in religions such as Buddhism, Christianity, Hinduism, and Islam.

In Buddhism, salvation is usually linked to liberation from suffering and ignorance by way of an individual's meditation, which has as its goal to become enlightened. In Theravada Buddhism the individual takes a spiritual journey to discover in experience that he is empty of being an individual, i.e. has no self.

In Christianity, salvation is the saving of the soul from sin and its consequences, or the deliverance or redemption from sin and its effects, made possible by the life, death, and resurrection of Jesus.

In Hinduism, the concept of salvation includes the idea that a man must not live for himself alone but serve all mankind, and that we are caught in a cycle of death and rebirth called saṃsāra, the goal of which is liberation, or a state of closeness to Brahman.

Islamic soteriology focuses on how humans can repent of and atone for their sins so as not to occupy a state of loss, that humans are vulnerable to making mistakes and thus they need to seek repentance repeatedly at all times."
Vocabulary via this morning's Ancient Chinese Philosophy class: "ethical bootstrapping, n. me taking it upon myself to be more virtuous than you makes it easier for you to be more virtuous to others, and this radiates out within our social networks. Ethical bootstrapping enables a resonance you can set up based on small details of your comportment, and makes paying attention to details very important."
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