Tao Te Ching 12

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 12.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“12.  The five colors cause one’s eyes to be blind.

         The five tones cause one’s ears to be deaf.

         The five flavors cause one’s palate to be spoiled.

         Racing and hunting cause one’s mind to be mad.

         Goods that are hard to get injure one’s activities.

        For this reason the sage is concerned with the belly and not the eyes,

        Therefore he rejects the one and accepts the other.” ¹

Firstly, let us go over the theme of the verse.  The theme of the verse revolves around the harmfulness of knowledge and desire.   Lao Tzu perceives knowledge and desire to be harmful if they go to the “extreme”.  This means that it is not the “natural” course in things.  Being “natural” not only meant being free from influence, but also having the “right” amount in things.   Going to the “extreme”, therefore is not getting the “right” amount in things, which then results to harm or any other negative effect.  

Applying this sense in the theme, it gives the implication that knowing and desiring makes an individual not have the “right” amount in the things in his life.  This is quite observable when one looks at it at the present time.  A common example would be politicians “desiring” to always have that political power within their hands.  Because of this “desire”, they became corrupt and unfaithful to the job at hand.  It destroyed their sense of conduct, and along with it their conception of what is good or not.   It can be observed from this example that these politicians went to the “extreme” in the sense that they became “too comfortable” with the political power that they have, to the point that they became enslaved by it, thus injuring themselves by destroying their sense of conduct.  

In the sense of “knowledge” as something harmful, an example would be arrogant intellectuals who conceive of the laymen as inferiors to their intelligence.  The notion of the “extreme” in here is seen in the sense that the arrogant intellectuals assume to know “too much”, to the point that they do not accept anything other than their own ideas.  They injure themselves by narrowing the path of their understanding, thus impeding the way to enlightenment and development of character. 

Now let us observe this theme as we go over the verse.  It can be observed that the verse discusses about overdoing things in life, in this case, overdoing “knowing” and “desiring” things.   These are observed in the notion of the abuses in the mind and in the senses, namely sight, smell, and hearing.  The abuses of the mind and the senses are observed in the notion of overdoing “knowing” in the sense that when one perceives too much of anything, he has the tendency to “overlook” things that are more important that the figment of his mind in perceiving “too much”.    This then could do greater harm to his character, which is depicted by the terms “blind”, “deaf”, “spoiled”, “mad” and “injure”.   Let us take the example of being “blind” in the verse.    In perceiving too much he became blind for he became too fixed to the array of things before him that he forgets the original picture of the situation.  This is observable when one tries to find something that he needs from an old pile of boxes he stacked inside a garage, only to forget that objective the moment he comes across his high school photos and other memorabilia of his younger years.  The individual injured himself in the sense that he had lost sight of his objective.  It is in this sense that overdoing “knowing” harms an individual. 

In terms of overdoing the “desiring in things”, it is still represented by the terms “blind”, “deaf”, “spoiled”, “mad” and “injure”.    It is represented in a sense that these terms, as observed from the presented verse, depict an individual who overdoes his capacity to see, hear, taste, perceive, and want things.  This is observable in the daily lives of people.  For example, people overdo their capacity by being constantly exposed to television and computers, which in turn results to sicknesses.  They overdo their capacity to hear by listening to music at a very high volume.  They overdo their capacity to taste by eating everything at once, some not even bothering to chew the food.  They overdo their capacity to perceive by cramming at work and trying to oversimplify complicated or subtle events or situations.   They overdo their capacity in wanting things by their natural tendency in prioritizing wants over needs whenever money is placed in their hands.  These practices of “overdoing” things bring injury in a way that it not only harms the mental state of the individual, but also his physical state.  This is seen in the symptoms of the abuses done by the individual in his body, such as stress or depression, which in turn impedes an individual in improving himself or even puts his life in danger.

The individual must first prioritize what is “right” for him.  The concept of “right” in here is in terms of not “overdoing” things.  This implies that one must do what he can do in the best of his abilities and his physical and mental state, and not force himself to go beyond this.  Going beyond one’s “natural” state could only bring him harm.   This is the notion that is observed in the last three lines of the verse. 

The harmfulness of knowledge and desire lies on the notion of going “overboard” in all the things that an individual does in relation to “knowing” and “desiring”.   An individual goes overboard in “knowing” when he overanalyzes things and attempts to abruptly take it all in his mind, which can do more damage than help.  In “desiring”, an individual goes overboard in the sense that he “wants too much” to the point that his own body and mind cannot keep up the pace to please this “wanting” of his.   It is in these “overdoing” of things that an individual damages himself, thus making him incapable of improving himself. 

Being faithful to one’s “natural” state is an important factor in improving one’s self, and in developing conduct, simplicity and tranquility within.   To go beyond this “natural” state could only mean injury to the individual, and this will hamper him in developing his character.  One must avoid the extremes. Anything that is too much is always bad or dangerous.   To do what is right is to do what is enough.  What is enough is according to what one is.  One must always think about the “right” things that he wants to put into his way of living.  It is really good to be faithful to what one is and to act according to such.   In this sense he can effectively learn, gradually become enlightened and properly attend to the demands of perfection of character.

Source:

   1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy,145

Tao Te Ching 18

In this particular day I shall interpret a verse from the Tao Te Ching by Lao Tzu, namely verse 18.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“18. When the great Tao declined,

        The doctrines of jen (humanity) and righteousness ( i ) arose

        When knowledge and wisdom appeared,

        There emerged great hypocrisy.

       When the six family relationships are not in harmony,

       There will be advocacy to filial piety and deep love to children.

       When a country is in disorder,

       There will be praise of loyal ministers.”  ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse is the absence of natural harmony. 

This issue is in relation to the Tao being applied in one’s life.  A life in accordance to Tao would only mean a life of simplicity, weakness, tranquility, and not against the course of Nature.  This means that man should accept “Nature”.  This means that man should accept both the good and the bad things in his life.  Man should accept the opposites in his life, which are inevitable.    It is in this acceptance that man can learn how to temper the “extremes” in him, which can greatly help him in developing his character.  Being too inclined with the “extremes” impedes a person from developing his values. 

This is what Lao Tzu means about “not going against the course of Nature”.   This is applying the Tao in one’s life.   It is in this way that harmony can be attained.   By not interfering in the course of Nature, one can gain enlightenment.   He gains enlightenment in the sense that he realizes that it is in these opposite situations and present circumstances  that he can fashion himself into what is “natural” for him or what is ordinarily good for the development of his human conduct.   Ordinarily good, in the sense that these learned values are not too staunch or not too lax but rather just “right” for him. 

Disharmony therefore, would mean being too “extreme”.  It means going against Nature.  It means one goes against what is “natural”, thus bringing damage to his self in the process.   To Lao Tzu, this is approaching life unwisely because one cannot know how to develop himself.   An example would be in terms of playing a sport.  The correct approach would be taking a break from such strenuous activity after many hours of playing it.   Being too “extreme”, like forcing one’s body to play can bring injuries to him.   This is what disharmony is for Lao Tzu. 

The notion of disharmony in the verse can be seen in the negative happenings of the Tao declining, the emergence of hypocrisy, the disharmony of the six family relationships, and the disorder in the country.    It represented disharmony for it was rooted from the “extremes”.  These “extremes” would be the individual being “too involved” or “too social” with the world, to the point that individuals lose sight of individual life and tranquility.   This is depicted by the teachings of humanity, righteousness, knowledge, wisdom, filial piety, and propriety, which seem to be too inclined in the “social” aspect of life.   It can be observed that the negative happenings present in the verse were rooted from these “socially-inclined” principles that were the complete opposite of the individualistic nature of Lao Tzu’s philosophy.   Humanity and righteousness involve constant interaction with people, alongside the other teachings of knowledge and wisdom.   These “socially-inclined” principles were perceived as “going against the course of Nature” by the fact that the individual, instead of taking a step back and let situations be as they are, plunges right into it, thus making the situation worse.   The Tao declined, because the people had the idea of “changing the course of Nature” with the teachings of benevolence by involving themselves in the situations present around them.   Hypocrisy emerged for people thought they became too wise or too knowledgeable for anything thus narrowing their thinking.    It is in these thoughts that going to the “extreme”, which is a manifestation of going against what is “natural”, brings damage to oneself. 

The notion of disharmony of Lao Tzu is rooted from “going against the course of Nature” or going against what is “natural”.  This is depicted in the verse as he shows the negative results of the “socially-inclined” teachings of humanity, righteousness, knowledge, wisdom, and propriety.   It is going against what is “natural” for the individual involves himself in the circumstances that arise in his life.   The notion of plunging one’s self into every situation in order to change it implies that he is “going against the course of Nature”.    He goes against the course of Nature in the sense that he acts against its flow.  It is the very thought of action which makes involvement a move “against Nature”.   Being “natural” meant being uninterrupted or undisturbed, since the thought of action is an “interruption”, it is “against the course of Nature.”   Let Nature be.   Let one’s self be.   In this way, the best of things from nature and oneself can blossom freely.  

Source:

  1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In In A Source Book In Chinese Philosophy, 148.

Tao Te Ching Verse I

In this particular day I shall discuss a verse from the "Tao Te Ching" or "The Classic of the Way and its Virtue", namely verse 1, which is made by Lao Tzu.  In A Source Book In Chinese Philosophy , Wing Tsit Chan presents the verse:

“1. The Tao (the Way) that can be told of is not the eternal Tao;

      The name that can be named is not the eternal name.

      The Nameless is the origin of Heaven and Earth;

      The Named is the mother of all things.

      Therefore let there always be non-being so we may see their subtlety,

      And let there always be being so we may see their outcome.

      The two are the same,

      But after they are produced, they have different names.

      They both may be called deep and profound (hsuan).

      Deeper and more profound,

      The door of all subtleties!”  ¹

Firstly, let us discuss the subject of the verse.  The main topic that the verse discusses about is the Tao or the Way, which is the primary element in the teachings of Lao Tzu.   But before we go over the verse, let us first clarify what is the Tao as depicted by Lao Tzu.   The Tao which Lao Tzu speaks of in his teachings is very different from the Confucian concept of it.  If in the Confucian concept, the Tao is a moral principle, to Lao Tzu it is the “One”, which cannot be named, cannot be described, is spontaneous and is natural.   In other words, the Tao is the natural course in things, the natural course of one’s action or any event. 

Now that the concept of Tao for Lao Tzu has been clarified, let us now go over the first four sentences in the verse.

“The Tao (the Way) that can be told of is not the eternal Tao;

      The name that can be named is not the eternal name.

      The Nameless is the origin of Heaven and Earth;

      The Named is the mother of all things.”

In the first two lines of the verse, it can be seen as a concept of the Tao which Lao Tzu gives, which is the concept of “being” of the Tao.   Being is understood as an existence, an actuality.  This existence or actuality, however, cannot be described or named, as Lao Tzu states it.  Going back to the concept of the Tao as the “natural” course of actions, events, or things, it cannot be denied that the “natural” quality in these cannot be put into words.  When one sees a dog running after its tail, one says it is “natural” for a dog to do that.  When one’s eyes tear up for having caught dirt inside of it, it is said to be a “natural” response of the eye.  It is observed that all of these examples are actualities.  It happens before our very eyes.  We can testify its “being” there, yet when we think about it, we cannot actually put into words that notion of “natural” in the action of the dog or the eye.  We just simply cannot describe this phenomenon.  This is what Lao Tzu points as the concept of “being” of the Tao.  It is there, but it is unnamable.  Naming this “unnamable” would only cancel the sense of it being “natural”.  It cancels the “natural” idea of it because it is not in its original sense anymore, which is being “unnamable”.  It cancels the “natural” idea of it because it is not being taken as it is.  It is not taken as it is because of the action of naming it.   The Tao that can be told is not of the eternal Tao; the name that can be named is not the eternal name, because when one puts a “name”, a spoken description to an “unnamable”, he denies it of its “natural” quality, which is free from imposition and influence thus does not make it “eternal”. 

The next two lines, which is “The Nameless is the origin of Heaven and Earth; the Named is the mother of all things.” can be seen as another concept of the Tao that Lao Tzu gives.   This is the concept of “non-being”, or “wu” as it is called.  In this case, this concept is applied on the important terms in these lines, which are “Nameless” and “Named”.   Putting this is a logical sense in terms of the origin of the names in things around us, all of these came so-called “names” came from “non-being”.  This means that it came from an unnamable origin.  The names of Heaven and Earth came for unnamable origins. Before heaven was named as “heaven” or earth was named “earth”, one cannot actually point out a namable thing before the names of these two.  This is “wu”, or “non-being”.   This is the reason why the Nameless is the origin of Heaven and Earth.  

“Named”, on the other hand, is the “mother of all things” because it holds the namable qualities, those qualities that one can put into words, of all the objects, ideas, and living creatures present in this world.  It is the “mother”, for it is the one who gives “birth” to these namable qualities.  An example would be the umbrella term for things. It can be observed that from this word branches a lot of subgroups related to it.  An example of this is the umbrella term Science.  It has many subgroups which it has given “birth” to, such as Natural Science, Physical Science, and many other related terms.  The “named” concept which is “Science” became the “mother of all things” in the sense that it bought forth many related things under its namable characteristics.  

Now we continue to the last lines in the verse:

     “Therefore let there always be non-being so we may see their subtlety,

      And let there always be being so we may see their outcome.

      The two are the same,

      But after they are produced, they have different names.

      They both may be called deep and profound (hsuan).

      Deeper and more profound,

      The door of all subtleties!” 

These last lines give the conclusion about the two concepts of being and non-being, in the terms of the “Nameless” and the “Named”.   These are important in understanding the Tao in relation to Lao Tzu’s conception of it.  The first line discusses the notion of the Tao as being “Nameless” thus “non-being”.  It is “Nameless” and “non-being” for the Tao is not a thing, it is a natural law.  It is a natural course in things.  It cannot be named, for “naming” it would invalidate its essence of being “natural”.  It is “non-being”, for it is not a thing.  The “Named”, on the other hand, is the one which makes the individual see the “outcome” of nature.  It makes the individual perceive and make sense of the course of nature.  It is “being”, for it is a thing.  It is a “being” for it can be attributed to some namable characteristic.

What makes the concepts of being and non-being similar is that both of them give a reality about life. The phrase “But after they are produced, they have different names.” Only implies that it is in accordance to the action of the individual in relation to his understanding about the Tao and the events, individuals, and things it governs that can give different results that can either harm or help him in developing tranquility within him.   It is in this sense that these concepts are deep and profound. 

As a person and a student, this concept of Lao Tzu has a lot of wisdom. The easier grasp of truth of something is upon his first sight of it.   One does not analyze things immediately in order to know what is true.   His first encounter of a thing is his taste of it.   When one sees a beggar along the street, he sees him or her as a beggar and not as other else.   Inside the classroom, everything that the teacher and the student discussed with one another is natural and real.  One does not need to walk his thought further to see the truth of the immediate situation.   Many situations of misunderstanding and even factions in society are caused by non-recognition of what is there.  One’s tendency is to look for something different from what is there. Thus, this results to dissatisfaction and chaos.  Understanding of things is simple.   One sees a thing, knows it, experiences it and lives it.   This attitude is avoidance of complication by simple acceptance of what is.

The concept of Tao made by Lao Tzu is different from the morally-inclined idea of the Tao provided by Confucius.   This is depicted in his conception of “being” and “non-being” in the terms of “Nameless” and “Named”, in relation to Tao and the things which it governs, respectively.   Lao Tzu wishes to give the notion that Nature must be seen as what it is, and must be therefore approached by the individual as what it is.  This means that the individual must go along with the situations or events that he is currently experiencing in his life and he must not avoid these situations.  He must fully involve himself in these no matter how worse or good the situation maybe.  It is in this way that he will be able to live accordingly with what is simple and natural.  It is in this way that he will find his life more tranquil and prosperous.

Source:

   1.       Wing Tsit Chan, “The Natural Way of Lao Tzu”, (United States: Princeton University Press, 1963), In In A Source Book In Chinese Philosophy, 139.

SYNTHESIS PAPER V

Philosophy for the Ancient Chinese as demonstrated by Confucius is the way that man can enable himself as “man”.  This is seen in the way he specifies the solution to the philosophical problem.  This specified solution for disunity and disharmony is the achievement of social harmony that can only be done in the individual becoming a noble man or a “chun tzu”.    

Before we proceed into proving the premise, let us first clarify what is the meaning of Philosophy being the way in which “man can enable himself as man”.  This means that in deep reflection about one’s life, he can unlock and utilize his potential.  In the Confucian sense, he can realize his inherent goodness in this deep reflection about his life.  He can unlock his potential to become good.   He can “enable” himself to be “himself” because he goes back to his basic characteristic, which is goodness.   He can “enable” himself because the actions that his realizations require him to do are doable.  It is not far from what he can do as a human being, to the point that it becomes a habitual action.  This is what is meant by Philosophy enabling man as man. 

This notion is observable in the concept of the “chun tzu” as the way to achieve social harmony, which can be seen in the dealings of the “chun tzu” outside of his self, which is his family and his state.  This is depicted in the notions of the family as the basic social unit, the state as big family, the regulation of virtue instead of force, and the “chun tzu” as Philosopher-King.   The “chun tzu” enables himself as himself in these dealings in the principle of habit. 

The principle of habit is observed in the dealings with the family in terms of the responsibilities that a noble man does willfully inside his home.  In the constant repetition of the chores he is assigned at home, and in the constant repetition of the gestures he does to pay respects to his parents, he can strengthen the values within him and nurture the goodness that is inherent in him.   He enables himself in the sense that his realizations of the importance of paying respect to one’s parents and doing one’s chores at home becomes a natural thing for him to do.  He enables himself in this natural doing by willfully repeating these chores and gestures in his household.  The doable things of repeating one’s duty at home with one’s family is what enables one to be himself, for these things enables him to do it with his own abilities and capacities with willingness. 

The principle of habit is observed in the dealings of with the State in terms of the responsibilities that a noble man does willfully outside his home.  This is observed in the notions of the regulation of virtue instead of force, the state as big family, and the “chun-tzu” as Philosopher-King.    Fung Yu-Lan, in his book A Short History of Chinese Philosophy, states that “According to Confucianism, the daily task of dealing with social affairs in human relations is not something alien to the sage.  Carrying on this task is the very essence of the development of the perfection of his personality.”  ¹

The explanation given by Yu-Lan says that the principle of habit is observed in the natural way that the noble man promotes virtue in the community with his simple actions of setting a good example to the people of the state.  He does goodness for it is not commanded of him.  He does goodness and promotes virtue because it is his nature.  It is his habit.   It simply comes to him in whatever he does. And this does not require him to take a governmental position.  The mere repetition of this promotion of virtue in the noble man’s life in the state as a citizen is part of the strengthening of the virtues he nurtured inside his home. 

The example of the noble man can motivate the people, even their leaders, to emulate the virtues he had shown for he had made these virtues attainable and possible through his actions.   Since the reference point, the “chun tzu”, is human, people can relate quickly thus making them follow him.  It makes the people cultivate the goodness within them, which in turn make them fulfill their responsibilities to their respective families and to their state.  The noble man enables himself in the sense that all that he needed to do in promoting virtue is his natural actions.  He enables himself in just doing the good things that he does without any restriction given by selfish desires or ulterior motive. 

Philosophy for the Ancient Chinese, as depicted by Confucius, is to enable man as man.  This is observed in the way he specifies the solution to the philosophical problem which is the attainment of social harmony that can be done in the individual becoming a “chun tzu”.   The “chun tzu” is enabled by his reflective thinking of his life in the principle of habit that he develops in his constant dealings with the responsibility he has with his family and with his state.   In always repeating the good attitudes towards his family and to his state, these attitudes became his second nature.  It became so natural that a conscious guide is not needed anymore.    It became so natural that even though he did what he desired, it is not far from the objective of goodness, for it became one with his being.   It is in this effortless action that the development of the “chun tzu” reaches its last stage. 

To enable man as man makes it possible to achieve social harmony for it promotes his nature of being good in the virtues he practiced at home, which he extends to the state by his responsible actions.   By promoting to man the changes that he can do, and the changes that his capabilities can accomplish, he can have that confidence that he can be a good family man or a citizen.  In knowing that he can do these changes makes him assured that he can get to relish and see the effects of his good examples to others, which in turn becomes reciprocated by them.   It is in this sense that social harmony is attained. 

 It can be seen that the notion pointed out in the concept of Philosophy as a way to enable man as man still goes back to the idea that it is in the individual, it is in the “man”, which can make possible the attainment of social harmony thus resolving the philosophical problem of disunity and disharmony. 

Being a student in Chinese Philosophy, it is undeniable that reflective thinking is a burden, especially when it is somewhat mandated in the readings that are given.   It is tiring to go over a text in the Analects.  It is tiring to post a blog and write those weekly synthesis papers.  It is tiring to reflect all of these in relation to the life of being a student, and yet it is still done every day.   Blogs are still posted and papers are still passed.  Eventually, it became a habit.  Suddenly, new insights in interpretations seem to spring forth at an instant.  Relating things became less arduous day by day, and reflections became a spontaneous thing, wherever a student goes.   A systematic way of going over texts has been developed.   It is in all of these realizations that simple responsibilities in school, such as the writing of papers and posting of blogs can make a Chinese Philosophy student enable himself to be a Chinese Philosophy student.  It enables him to be such a student for it makes him realize that he can do reflective thinking in his life in his daily blogs.   It enables him to become such student for it makes him develop the characteristics of a noble man in the simple gestures of accepting his mistakes in his papers, and in his constant learning of how to think systematically and reflectively in trying to get a good score in the weekly synthesis papers.    It enables him to be such student for it makes him see that developing a discipline in going over texts or learning from these texts can be achieved with the capabilities that he has.  He does not need to become what he is not.   He does not need to mimic experts in looking at things.  He does not need to sound like an “expert”.   He enables himself in these papers and in these blogs for it makes him to sound like “himself”.    He enables himself for he puts his mind, his thinking, his own fresh ideas, to these writings that he makes in the course of the subject. He enables himself, for he makes a Philosopher out of his own abilities and in his own character.   It is in the improvement of what he already has that such student enables himself.   The weekly papers make a Chinese Philosophy student see that indeed, he can philosophize.  It may take a long time to fully philosophize, but the point is that little by little, a student can get the hang of it.  It can make them realize that philosophizing is not something impossible to do.  The daily blogs can make a Chinese Philosophy student realize that reflective thinking is something that is continuously practiced, not only in academic activities, but also in one’s life.  

This realization must be put into mind into every Philosophy student as he undergoes the arduous training in writing papers and systematic thinking in every Philosophy subject that he has.  The papers that are required by each professor are not made to make a student’s life miserable.  It is made to unleash their thinking capacity that is inherent in their system.  Philosophy is not simply a subject involving critical thinking and tons of reading.  It is also a subject in which a Philosophy student can realize his skills.  

This realization can also be applied in the life of the student outside the four walls of the classroom.  His enabling of himself goes even to his own life with his family and friends.   He enables himself in the sense that he continuously and willfully does his responsibilities at home like washing the dishes or fixing his bed.   He enables himself in the sense that he does not think of any ill-will to his friends, and still continues to be with them through thick and thin.  He enables himself in the sense that all of these actions are naturally done, not forced by anything.   It is not forced by any superior being or law, but it is naturally and willfully done by the individual himself.   It can be described in the phrase that what he does “comes naturally”.   He enables “himself”, for he utilizes his own capabilities.  He “enables” himself for it is his “self” who willfully and naturally actuates all that he had learned.  What is abundant inside comes out in the open when realities necessitate. But if one has not have something to shine through in practice, he actually locks up his inner capacity to shine, for example, as a student or as an individual.

Source:

   1.       Fung Yu-Lan, “The Spirit of Chinese Philosophy”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 9.

SYNTHESIS PAPER III - EDITED

Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius, is a basis for action.   This is seen in the way he characterizes the ideal human being.   The individual is said to be the assumed solution to the philosophical problem.  The assumed solution is that in order to solve the problem of disorder and disunity, the individual must realize therein lies in him the manifestation of the solution.  Since the problems are man-made, the only one that can solve these problems are man himself.   It is in this sense that Confucius gives the characteristics of the ideal human being.

The ideal human being possesses notable characteristics, such as filial piety, conscientiousness, brotherly respect, propriety, goodness, righteousness, and wisdom.    It demonstrates Philosophy as a basis for action in the principle of reference, which is depicted by reflective thinking and “oughtness”.

The characteristics of the ideal human being depict a common trait of reflective thinking on the part of the individual.  For him to assume goodness, he must think deeply of his actions if it is inclined to this so-called goodness.  This principle is the same for filial piety, brotherly respect, and all the other characteristics of the ideal human being.   In this sense the deep thinking becomes the basis before one does his actions.  He makes this deep thinking about himself, about what he had done so far, as a reference point for his actions.  This is in this sense that Philosophy is the basis for action.  It makes one think first before acting.  This deep thinking about their life makes them do what is needed to be done.  The principle of reference is depicted in returning to what one has deeply thought about before he does his actions. 

Another common thing between these characteristics is the notion of “oughtness”.  It can be observed that all of these values are done by the individual because it is what is “proper” and “moral”.   Being obedient sons or daughters for example, are done because it is the moral thing to do.  Having awareness of one’s actions must be done for it is the moral thing to do.   Fung Yu-Lan, in his book A Short History of Chinese Philosophy, explains this notion.  He states, “Everyone in society has certain things which he ought to do, and which must be done for their own sake, because they are the morally things to do.  If, however, he does them only because of other non-moral consideration, then even though he does what he ought to do, his action is no longer a righteous one.”  ¹

The explanation of Yu-Lan says that all of the characteristics point to the common objective of “oughtness”.   This “oughtness” however, must not be done for selfish gain for it would invalidate the act even if it is the right thing to do.  This is because it defeats the purpose of its morality in the mere thought of selfish gain itself.  This idea is observed in all the characteristics both in the social and personal aspects of it.  The very notion of harmony and unity to be established in these characteristics justifies the thought of “oughtness”.    It can be observed that the idea of being a basis to one’s action is still seen in the very use of the concept of “oughtness” itself.   What made “oughtness” philosophical is that it still involves deep reflection about one’s life, for in doing what is moral one must first think deeply about if it is not inclined to non-moral considerations, to insure the objective of one’s action.   The principle of reference is observed in the notion of “oughtness” in validating one’s action in terms of morality. 

Philosophy for the Ancient Chinese, as demonstrated by Confucius is a basis for action.  This is seen in the way he characterizes the ideal human being.  The characteristics of filial piety, conscientiousness, brotherly respect, propriety, goodness, righteousness, and wisdom all justify the notion of Philosophy as a basis for action in the principle of reference.  This is observed in the common ideas of reflective thinking and “oughtness” that can be seen from the characteristics of the ideal human being.   In thinking deeply, one returns to what he had thought in relation to all that happened in his life.   In “oughtness”, one validates his actions by returning to the thought of morality.  These two show the characteristics of being a basis for action, which is the characteristic of being a foundation.  A basis is a foundation, in this case a foundation for action.  Deep thinking and evaluation were used as foundations for action.   Which is why it depicts the principle of reference, for it is in this that one always refers to before one does an action.  What makes it philosophical is that it never ceased to involve the deep thinking of one’s life.    

All of these still point back to the main thought that it is only in the individual that the problems of disunity and disharmony can be solved.  This is shown in the notion of the “ideal human being”.  It still puts in the hands of the “human”, in the hands man himself, the resolution to the philosophical problem of the lack of harmony and unity in the world, in one’s community, and it one’s self.   Since man is the assumed solution, it is only natural that there would be a basis that would promote man.  For the assumed solution to be doable, a basis of the same concept is only necessary to make the solution doable as well.  This is the implication of the characteristics of the ideal human being.   Confucius depicts Philosophy as a basis for action in the characteristics of the ideal human being, for it is used as the foundation for proper conduct.    It is in this that one can understand proper conduct.  By understanding proper conduct one can be able to make the next step in resolving the philosophical problem of disunity and harmony.  By understanding proper conduct one can eventually be able to practice it. 

In the present time, the society gives many “ideals”, which they wish to be seen in the prominent figures of the State, such as government officials and even celebrities.  In a school setting, this thinking is undeniable, for the concept of an “ideal student” still lingers in the minds of professors and students alike.  Good in both co-curricular and academics and has good social skills, the list goes on for this “ideal student”.  This conception is never prized by the majority in a school setting, especially when one is in tertiary education.   To the majority, ideals restrict fun and the possibility of having a “happy college life”.   Responsible actions seemed to kill the excitement of rebellion and the taste of having grown-up and being away from one’s parents.   Responsibility was never a major trend for the majority, for it never provided the immediate bliss given by cutting classes.  It never provided the freedom that each youth wanted to grasp since their high school days.   It is observable that all these negative notions about the “ideal student” are rooted from not understanding the essence of this concept.  Ideals are made for a reason.  This reason revolves around the correction of some improper actions that are said to bring damage to the school community or even to one’s self. 

The concept of the “ideal student” is always bent in some way or another.  This tendency is not uncommon even in a student of Philosophy.   The notion of having good grades is bent in abusing the sense of “at least one did his best” in relation to receiving a failing grade.  The notion of being always present in class is bent in the sense of dependency on one’s classmate.  This is because the understanding of the ideals imposed by one’s professors is not done, which in turn makes one’s student life miserable and full of depression.   The ideals given by professors are for a reason.  These ideals are made to make students refine their skills in writing and leading them into the right way of thinking things.  These ideals are made to make students make learning as their habit.   All those high expectations that each Philosophy professor sets for his students are for the students’ own good.  It is for their benefit.  These ideals are to make students be molded as philosophers.   This is the understanding that every Philosophy student must keep in mind as they go on in the course of Philosophy.   

Instead of giving up in interpreting and finding out what Confucius means by his aphorisms, a Chinese Philosophy student must take this mental challenge as something that can tame their lazy nature in studying and can teach them the proper attitude in approaching Philosophy, in this case, Chinese Philosophy.   The ideals given by the characteristics of an ideal human being must be taken not only as a lesson or something to write about in a synthesis paper, but also as something that could correct one’s attitude in the present time.   It must be taken by one as a basis to correct one’s bad attitudes.   In the simple ways of giving effort in reaching the high expectations of one’s professor is enough to show that one had understood the purpose of such “ideal”.   With this simple act, a student can learn humility.   He can learn how to get rid of his stubborn nature.   He learns how to let go of prejudices in particular ideas or topics.  It can be observed from this realization that by understanding what the ideals are meant for, one can learn what is proper.   One can learn proper conduct. 

 In appreciating the ideals given by one’s professor, a Chinese Philosophy student can do more than just thinking and reasoning out.   A mere Chinese Philosophy student can be able to practice values and give importance to these values.  It can make him go out of his comfort zones.  It can make him go out of the attitude of armchair thinking.   It can make him go beyond the academic setting of a university.  It can make him more of a noble man rather than just be a man pretending to be noble.   In the simple compliance of the student to his professor’s instruction concerning a project or a term paper is enough to make such student put all the lessons in Chinese Philosophy about propriety and the like to practice. 

The point is that it is in the recognition of ideals and these expectations that can make one realize the importance of values to be incorporated in one’s life.   These values can make students like us, no matter what course one is taking up, to be better persons.   It can make us be better citizens and leaders for the future.   In appreciating “ideal” behaviors in school one can make this possible, with every simple effort he puts in his daily school life, either by polite words to his classmates or respect to his professors.   It can give youths like us the needed direction that can aid our young minds in helping the adults to resolve the problem of disunity and harmony that is still present today.  The youth must not make their age an excuse to run from the responsibility of resolving the philosophical problem.  Rather, they must treat this age as an advantage to contribute a great deal to the resolution in the problem of disunity and disharmony. 

Source:

    1.       Fung Yu-Lan, “Confucius, The First Teacher”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 42.

SYNTHESIS PAPER II - EDITED

Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius is self-cultivation.   This is seen in the way he lays down the assumptions of the solution to the philosophical problem.  Since this cultivation involves the “self”, it involves the individual.  The individual is the solution.  It gives the emphasis that it is the individual himself that can solve the philosophical problem of disunity and disharmony.  This individual solves this “philosophical” problem by his involvement in the learning process, or his self-cultivation.    

This is justified with the four assumptions that Confucius presented in order to resolve the philosophical problem of the lack of harmony and unity that is represented by the issues of social disorder and incorrect use of names. 

These assumptions are applications of self-cultivation in the sense of the socio-moral way, the sense of tradition, the sense of basic intelligence and goodness, and the sense of the “chun tzu”.   All of these assumptions justify the premise of the Confucian philosophy.  This is because of the emphasis on the individual, in the terms of exhausting himself in learning.  He learns what is the ethical way of doing things by the sense of socio-moral way.  He learns how to appreciate these ethical ways by the sense of tradition.   He learns to think in an appropriate way in the sense of basic intelligence and goodness.  He learns the possible applications of these ethical and appropriate ways in the sense of the “chun tzu”.  In these assumptions, it can be observed that it gives focus on the individual doing the learning. 

It is only in learning by the self through the individual’s experiences and observations that can make harmony and unity possible.  Fung Yu-Lan, in his book, A Short History of Chinese Philosophy, he states “It was his business to school himself continually and persistently to that pure experience in which selfishness and egocentricity where transcended, so that he would be one with the universe.” ¹

 

What Yu-Lan tries to say is that it is only from one’s observations, experiences, and immediate understanding that he can learn.  This is what he meant by his phrase “he would be one with the universe”.   Learning by one’s self is the solution which immediate understanding can give.  This cannot be done by anyone else but his self alone.   This is where the working out of the problem begins.   This is what Confucius tries to point out in his assumptions to the philosophical problem of the absence of social harmony and the incorrect use of names, which immediate apprehension can lead one to.  This is the meaning of the individual being the solution. 

Philosophy for the Ancient Chinese is self-cultivation.  This is shown in the way Confucius lays down the assumptions of the solution to the philosophical problem, which is the sense of the socio-moral way, the sense of tradition, the sense of basic intelligence and goodness, and the sense of the “chun tzu”.  The notion of self-cultivation is justified in the emphasis of the individual that is doing the learning.   The very idea of the “self” in the concept of “self-cultivation” gives that needed emphasis on the individual which Confucius assumes to be the one that can resolve the loss of harmony and order in the state.   It makes the individual realize that he is not there to point things out or to ridicule what is wrong.   Self-cultivation makes the individual realize that he can do something about the problems he is pointing out.  The fact that he can identify these problems only mean that he knows what must be done in order to correct these problems.  He realizes in his self-cultivation that the solution, therefore, must first start within the self. 

Self-cultivation involves reflective thinking in relation to one’s life.  It is in this notion which makes self-cultivation or learning, philosophical.  Self-cultivation is the simple solution that one can gain from the immediate understanding of things. 

The common problem of in the world today is that people know what the problems that are plaguing the society.  Examples of these are corruption, murder, and every selfish crime that is ever known to man.  People are aware of it.  Newspapers, television, radios, and even the Internet shout out propagandas against these crimes.   In educational institutions, these crimes are given attention in school-sponsored symposia.  Yes, people can pinpoint the problems or corruption with too much greed in some government officials.  The problem in here is that it is all about pointing out what is wrong and not learning from this thinking.   All observations and realizations from immediate apprehension are useless if the individual cannot recognize himself as the key to resolve these problems.   It is only in one’s self that he can change things.  It is only in one’s self that values are realized.  This step must first start from one’s self, before it can manifest outside of his personal sphere.  This head start in resolving the chaos is the realization of one as the vehicle to manifest the solution.

As a Philosophy student, we are presented with different types of thinking patterns and unique ideas mapped back from the ancient times up to the present.   It is undeniable that these ideas open our eyes to the reality we are ignorant with before the start of the course.  It opens our eyes to a way of reasoning, which influences our actions and our way of thinking.    It can help us think about the purpose of our daily intellectual discussions.  It can help us mold our writing and speaking skills.  All the readings, paper works, and recitations concerning Philosophy can help us speak about injustices in the school system, and even in the ongoing political conflicts in the Internet.    It can help us comprehend as to what is wrong with everything that we can grasp.    It can aid us in debating for human rights and writing essays about a corrupt government.  The point is that the ideas being introduced into our lives aid us in identifying the problems that are still inherent in such a modern generation.

In the case of studying Chinese Philosophy, a student in this course is provided with a set of principles which gives emphasis on the moral way of living.  It gives a Chinese Philosophy student an idea of the problem of the state, which is the disorder and chaos caused by one’s selfish actions and apathetic attitude towards his obligations in his life and his community.   With these ideas he can point out the problems in his own home and in his community, such as government officials being too selfish and lack of respect for parents or siblings.  

These realizations, however, must not be taken for granted.  Instead, the proper thing to do as a Chinese Philosophy student is that he must use this realization to discover that all of these revelations go back to him.   He must use this realization as the marker that in the end, the identification of what to solve is not the only thing that is important.   The other important thing is the one identifying the problem, who plays a big part in solving it.  A Chinese Philosophy student must realize that all of these lessons about propriety, self-cultivation, and many other Confucian values are signals for him to see that it needed him to start the solution after pointing out what the problem is.  He must use it to take a step back and see that all of these lessons are preparing him in solving the simple manifestations of disorder and disharmony in his life like failing grades, required paper works, and cumbersome projects. 

A Chinese Philosophy student then must think that every lesson in the class makes them see that his school problems are manifestations of their failure to promote harmony and unity in his life, which in turn makes him realize that complaining about these problems will not resolve it.   Instead, he must treat every idea that each lesson gives as a sign that all of his problems point back to him.   All of the lessons he had been cracking his brain up until now must be seen not as an answer to the question his professor requires him to write on his paper.    Rather, he must perceive it as something which tells him about himself.  He must think of it as something which can affect his life, his way of living.  He must perceive it as something which tells him about what he is supposed to do with his life.  He must look at the lessons and the readings of the teachings of Confucius as something that can tell him that it is his self that can solve the manifestations of disorder in his life, which is his bad attitude in writing his paper.  With this realization, he can possibly have the potential to have new insights to his paper, or even change his attitude towards his paper.   All of these cannot be done if all that one does is complain about how hard the papers are or how incomprehensible the readings are.   The point is that all of the information learned by one is not given for the sake of pointing fingers or playing the blame game.   All of the lessons that one has stored in his mind in the course of his academic life is not intended to only see the actions of other people or of anything outside one’s self.    It is intended to see one’s self, one’s action.

 Every lesson or reading whether it is philosophical, for Philosophy majors or not,  always had that notion of pointing back to the individual reading it.   It always points back to the individual learning from it.  This is observable in its benefits that it can bring to the individual, may it be in terms of higher intellectual understanding or more efficient work.   All of the knowledge points back to the individual, who is the solution in resolving the problems of social disorder.  The individual is the solution for the problem because the nature of this problem is man-made.  The individual is the solution for it is only in man’s hand that he can fix the problems made by the hands of men before him. 

As students, learning was always about increasing one’s knowledge.  It is a common notion for students to equate knowledge with bulks of what one has read, when in fact it is in the deeper understanding of it and its impact in one’s life which is true learning.  This is the self-cultivation that Confucius wishes to teach to each one of us, which he introduces in the concept of the Tao or the Way.  The learning that we know centers on knowledge, but the learning Confucius wishes us to follow is in accordance with the Tao, in which we can elevate our minds and realize what is ought to be done.   What he means was the practice of virtue.

This realization, however, is not exclusive to Philosophy students or in the subject of Chinese Philosophy.  It encompasses all people, whether they are educated or not, young or old, student or employee.  It is in this realization that the beginning of the solution to the ongoing problem about social discord will soon come into place.   Learning and its fruits give one instruments to practice what is good, avoid what is evil and live in harmony with others.

Source:

1.   Fung Yu-Lan, “The Spirit of Chinese Philosophy”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy,10.

SYNTHESIS PAPER I - EDITED

Philosophy for the Ancient Chinese as demonstrated by Confucius is the immediate understanding of things in one’s life.  This is seen in the way that Confucius perceives the philosophical problem in the absence of social harmony and in the incorrect use of names.  But before we shall proceed onto proving this premise, let us first make clear what is the “philosophical” problem being talked about, and as to how do the Chinese “perceive” this problem. 

The “philosophical” problem that Confucius is pointing out is the “problem” concerning the inability of promoting harmony in one’s daily life and in all the relationships he has with others and in his community.  What makes it “philosophical” is that it is not separate from one’s life.  It is something experienced.     

Having the “philosophical” problem identified, we now move on as to how do the Chinese “perceive” this problem.  The Chinese people “perceive” such problem by realistically looking at the situation.  This means that they look at the situation for what it is, as to how they see it or feel it with their senses at the present time, not beyond it. 

What led to this method of perceiving things is the historical background of Ancient China. This is their background of being dependent in agriculture as a means for economic prosperity and survival, which gives the idea that the majority of the populace is composed of farmers.   And being the majority, it is not surprising that their way of thinking is adapted by the community.   In Fung Yu-Lan’s book entitled A Short History of Chinese Philosophy, he explains the following:

“What the farmers have to deal with, such as the farm and crops, are all things which they immediately apprehend.  And in their primitivity and innocence, they value what they thus immediately apprehend.  It is no wonder then, that their philosophers likewise take the immediate apprehension of things as the starting point of their philosophy.”  ¹

The explanation given by Yu-Lan points out the realistic approach of the Chinese people towards all that they experienced in their lives.   Being realistic meant taking things in life as they are.  It is the immediate understanding in one’s life.   This means that the Chinese concern themselves of what do they see, hear, or feel in real-time, not beyond it.   In taking things as they are, understanding it is quicker because of its simple nature.  These simple things became valuable in the lives of the Chinese people because it was relatable to their daily living. 

It is in this sense that Philosophy, for the Ancient Chinese, is the immediate understanding of things in one’s life.  This is seen in how Confucius perceives the philosophical problem, which is the lack of unity and harmony in the issues of the absence of social harmony and the incorrect use of names. 

The philosophical problem, which is the lack of unity and harmony, is not something complex or incomprehensible.  It is as simple as how you see it, and it is not difficult to understand.  This is how Confucius perceives the philosophical problem.  This is seen in the issue of the absence of social harmony in the identification of its root cause, which is said to be the lack of action on the part of the individual.   The lack of unity and harmony is observed in the lack of action to do what is good or right, which is manifested by the individual.  In the issue of the incorrect use of names, the root cause is not acting out what one is “named” of or not acting out his functions or duties in his family and his state.   The lack of action is manifested in not acting what one is “named”.    In identifying these, one does not need to overanalyze to grasp the problem at hand.   In simply seeing things as they are at the moment, one can easily understand the situation or the problem.   This is what Confucius had shown in identifying the common problem of the issues.  By thinking things in an uncomplicated way, one can seek simple solutions for it.   It is in this uncomplicated way of thinking that one can have an immediate understanding of things.   In this case, Confucius gives a clue as to what is the possible solution.   That is to change one’s life by putting more action into one’s involvement in the society and in his principles.   This in turn is valuable for it involves the one’s life in his family, friends and society, which explains the reasons why it is given such importance to understand these problems.  It is in this practical way of thinking, of pointing out the common problem of lack of action to the issues of social disorder and incorrect use of names, is the justification of the Philosophy of the Ancient Chinese as an immediate understanding of things. 

Confucius, by his teachings shows that Philosophy for the ancient Chinese is the immediate understanding of things.   This is observed in how he perceives the philosophical problem in the issues of the absence of social harmony and the incorrect use of names.  This simplistic perception is seen in the identification of the root causes of social disorder and incorrect use of names, which both points out the lack of action which breeds disorder in the individual and the State.    This perception is simplistic, for it is relatable with one’s life, that it is immediate understanding can be done.   Immediate understanding is only possible when one relates it with his life.   It is also for this reason that the primacy in understanding the problem at hand represented by the issues of social disorder and incorrect use of names.   It is in this involvement of one in his life which makes such understanding philosophical.

Now what makes the sense of “immediate understanding” important? What marks the importance of such understanding is that it gives the starting point of where to look at.  It gives that first clue as to how one can approach the problem and solve it, not worsen the case at hand.  Confucius showed this in his proposal of following the Way and changing one’s way of living to something inclined to the moral law, since he saw that because of human errors such as greed and pride make things chaotic in all aspects of society. 

It is in this sense that the realization of Philosophy as an immediate understanding of things must not be taken for granted.  It must be practiced into one’s life.  It can be seen that most of the conflicts in our daily living are rooted from “overanalyzing” things out.  Simple quarrels in families are escalated into court trials because a member thought that their brother or sister stole something out of rage.  Simple jokes in friends became reasons for vengeance and murder because one thought the joke meant something.  Panic buying and extravagance makes one’s wallet empty because one assumed that he will lose every supply or thing he wishes to possess.  All of these happen because one “overanalyzed” the situation at hand.  Because one thought about what is beyond what he saw, things became complicated, which made the situation worse.  It made seeking for the solution and solving the conflict harder.  Bad things happen, for people these days do not think of things in relation to their lives, rather they think of things that cannot be grasped even by their own thinking.  Chaos, disorder happens because of one’s propensity to “overanalyze” things.

Thinking things in a simpler way becomes important in such critical times.  By thinking things in a simpler manner, one can identify what is really the problem that needed solving.  It can make one think of an effective solution, since understanding the situation is easy because of not “overanalyzing” things out. 

The case of “overanalyzing” is uncommon in student life.   Overanalyzing in quizzes, exams, and lessons are one of the mistakes a student commits in his academic life.  This then make understanding and appreciation of the lesson difficult.  Exaggerated thinking clouds the mind from seeing the simple idea that each lesson wishes to convey.   It makes one miss the important message all the lessons that had been taught, thus resulting to the student to simply treat the lesson as something to pass and get over with, thus preventing understanding to develop into his mind.   

This case is no stranger to every Philosophy student.  It is a common tendency to overanalyze things in the academic life of a Philosophy student.  With all the readings that are assigned to think about, it is inevitable that all the information drowns the simple point that it tries to convey to the student.  This results to misinterpretation of the text, which then leads the student to the wrong path of understanding.   This is where the concept of immediate understanding by Confucius makes its value.  As a Philosophy student, reflective and systematic thinking must be embodied in our being.  This type of thinking, however, will not happen if one does not sit back and look at the things as they should be, out of the exaggerated influences of technology and modernity.  For one to think reflectively and systematically, one must first think simply.  This does not mean to discard everything that one knows.  This means that one must go back as to how it would relate to his life as a starting point for thinking.  One must first think about putting himself into that idea that he is currently reading, how it would affect him, how it would be of use to him and to his daily life.  It is in this way that lessons and readings can be priced and be utilized in one’s mind, which then can lead one to another way of looking at things in his life.

 As a Philosophy student, this must be embodied in one’s daily life.  This must be embodied in one’s lesson and readings every day.   All of the readings in Chinese Philosophy about the Analects must not be overanalyzed and be dismissed as aphorisms plainly for intellectual satisfaction or for intelligible discussions with peers.  One must relate these to his daily life, to his relationships with his brother, sister, mother, father, and even his community and his government.   Understanding the university rules and complying with the requirements one’s professor gives him are some examples of such application.  In this sense he is putting these ideas in immediate understanding, which then makes him realize some problems that he had always overlooked and failed to solve.  It makes one think of the simple yet right solution for the understanding the complexity of the texts and the lessons.  This is true in reading the Analects.  Truly the metaphors will astound anyone due to its suggestiveness, which poses a threat of misinterpretation, which is a grave mistake for a student in Ancient Chinese Philosophy to make.  The point is that, one does not need to think of something too unfamiliar or overly imaginative to read the Analects.  It all takes one’s life experience and the text, which could give one such realization to the point that he can say, “Why haven’t I thought of it like this?” or “I never thought this is so relatable in my life!”  Say about the texts relating to social disorder and incorrect use of names, one does not need to go over politics or Logic to have a grasp of the thought.  In simply thinking about one’s apathetic attitude towards university elections and to one’s failure to fulfill his role as a good brother or student, one can already have a grasp about what is it that he must do.  In such thinking one can have an idea of what he is about to do next as he continues understanding these things.  By relating it to one’s life, the life of a Philosophy student, lessons and readings fulfill its purpose.  This purpose is the understanding of things in life. 

Each lesson or reading corresponds to a certain reality about life.  The Analects by Confucius corresponds to the reality of a human being having inherent goodness within his nature.   This is not farfetched from the life of a Chinese Philosophy student.  Each Chinese Philosophy student has inherent goodness within them, no matter how lazy they are in their studies, or no matter how bad their grades are in every paper submitted or in their examinations in Chinese Philosophy.   The challenge for the Philosophy student is to keep this goodness in them, no matter how the dire situations of failing attempts to twist his values just to get a good mark or to pass the subject.  Even in the simple realizations such as behaving one’s self in class discussions to give respect to the teacher, and doing one’s duties as a student by studying well to give honor to one’s parents are enough to justify the notion of immediate understanding in student life.   This realization does not require “A” grades or high intelligence quotients.   Having a simplistic thinking, having immediate apprehension of things, is enough to make such realization.  Simple minds see things more clearly, such as a child can grasp the meaning of lessons and act it out in his activity.   One can understand what do to, and how to go about it when he goes back to the basics.  Just as reading any lesson whether it is philosophical or not, it is important to know its simplest idea.  This simplest idea is our involvement, our own selves that we put into that reading or lesson once we begin to learn it.   It is only in this that a student can appreciate and value the lessons that he had been storing in his mind for all the years in his academic life.  This is the simple understanding that the Analects wishes to convey to every student, a Philosophy major or not.    

Source:

   1.  Fung Yu-Lan, “The Background of Chinese Philosophy”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 24.