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Notes on video lecture:
The Guodian School of Confucianism
Notes taken by Edward Tanguay on February 16, 2021 (go to class or lectures)
Choose from these words to fill the blanks below:
virtue, boring, benevolently, physiological, water, emotions, Han, affection, Mozi, internal, physiological, Lost, Daoist, cultivation, feet, outside, sage, Tomb, align, real, Hundred, chain, rulers, classic, Gaozi, good, training
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after the                            turn in Confucianism
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Mencius [MEN-shus], also Mengzi
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372–289 BC
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often been described as the "second         ", that is, after only Confucius himself
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inherited Confucius' ideology and developed it further
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spent much of his life travelling around the states offering counsel to different             
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conversations with these rulers form the basis of the Mencius, which would later be canonized as a Confucian               
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a key belief of his was that humans are innately         
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but this quality requires                        and the right environment to flourish
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rulers must justify their position of power by acting                          towards their subjects, and in this sense they are subordinate to the masses
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Xunzi [SHOON-zeh] or Xun Kuang
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310–235 BCE
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Chinese Confucian philosopher
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contributed to the                Schools of Thought
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a book known as the Xunzi is traditionally attributed to him
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his works survive in an excellent condition, and were a major influence in forming the official state doctrines of the Han dynasty
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his influence waned during the Tang dynasty relative to that of Mencius
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makes use of              terminology, though rejecting their doctrine
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human nature is bad (opposite of Mencius)
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says that Mencius is just pandering to the Daoists
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Guodian Confucian school
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the "        " in-between school
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nature makes a contribution but education is important
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associated with           
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420-350 BCE
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Mencius critiques him
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the Guodian         
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Constance Cook, Lehigh University
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had a huge trove of philosophical texts
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Daoist cosmology of a God who hides in           
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texts: you have a nature and you have to cultivate it
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you cultivate the [duh]
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you become a [JUHN-sah]
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two ritual texts
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1. Wuxing [WOO-shing] ("five types of action")
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we knew about it but it was lost
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attributed to the disciple Zisi [ZUH-SUH]
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grandson of Confucius (551–479) and teacher of Mencius
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excavated text
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"the feeling of             "
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in wide circulation in the Warring States and        period (202 BC – 220 AD)
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was lost for 2000 years
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gives a background to texts
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particularly the Mencius
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explains virtues on the basis of xin [zheen]
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build up the xin inside of you
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psysiological meanings
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heart-mind
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within body
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the xin
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the six body parts: eyes, ears, nose, mouth, hands and          are all slaves to the mind
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mind as ruler
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when the mind says do this, none dare but to do this
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when the mind says do that, none dare but to do that
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one reason this text was lost is that it is really             
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reading this physiological text is different than reading the Mencius
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uses a log of            language: x and then y, y and then z
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you are using your mind to attain [duh]
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you arrive at a                            state
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has qi [chee] and qi-related terms
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there is a worry about people who are faking virtue
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do ritual
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can recite classics
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but not the          thing
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how to tell
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"when the facial coloration and appearance are warm, this is                   "
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talks of the inner heart-mind
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they seem to know about          and are responding to him
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there is a new sense of physiology
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the heart-mind
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virtues are integrated into your body
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2. Xing Zi Ming Chu [shing zih ming choo] ("human nature emerges from the mandate")
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best seller in Warring States China
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xing [chsing] = human nature
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Mencius and Xunzi take opposite views on human nature
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this text take the middle way
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the heart-mind has no                  inclinations but depend upon external things to arise, to get pulled out and depend upon practices to become fixed
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our heart-minds are up for grabs, we have free will
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"the way starts with basic                  (qing [ching]), and feelings arise from human nature, but at the end one is close to rightness"
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the second one is more important: external forming
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"oxen are born to grow large, and geese are born to            in formation"
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all species have a qing
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unlike animals, humans need something from outside, learning
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separate from our nature
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we need to do                 
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we have the same nature, but who we become is how we are trained and educated
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moral directness comes from the               
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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
Qi and Self-Cultivation