A Panoramic History of Traditional Chinese Ethics

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Acknowledgments A Brief Chronology of Chinese History Introduction Research Strategy Historical Trajectory of Traditional Chinese Ethics Important Features of Traditional Chinese Ethics Contents 1 The Birth of Traditional Chinese Ethics in West Zhou (1046–771 BC) 1.1 The Birth of West Zhou Ethics 1.2 West Zhou Ethical Concept of “Filialness and Virtuousness” (有孝有德) 1.2.1 West Zhou Patriarchal Clan Moral Code Centered on “Filialness” (孝) 1.2.2 Cultivate Thy Virtues and Follow Thy Destiny (修德配命) 1.2.3 “Respect the Virtuous and Protect the Plebeian” (敬德保民) 2 Ethics in Chun-Qiu & Warring States Eras 2.1 Social Changes and Ethical Thought in the Two Eras 2.2 Transition of Ethical Thought in Chun-Qiu Era 2.2.1 Changes in the Patriarchal Moral Code 2.2.2 Development of the Concept of “Virtue” (德) 2.2.3 First Voice of “Righteousness vs. Profitability” (义利之辨) 2.3 Confucian Ethics on “Benevolence” (仁) 2.3.1 Confucian Benevolence: “Loyalty and Sympathy” (忠恕) 2.3.2 Integration of “Benevolence” (仁) and “Propriety” (礼) 2.3.3 “The Benevolent Enjoy Benevolence” (仁者安仁) 2.3.4 The Means of Cultivation Through Learning and Reflection 2.4 Mohist “Universal Love” (兼爱) and Utilitarianism (功利主义) 2.4.1 The Principle of “Universal Love” 2.4.2 Utilitarianism in Mohist “Honoring Profitability” (尚利) 2.4.3 “Assessment of Both Motive and Result” (合其志功而观) 2.5 Daoist Morality in “Inaction” (无为) 2.5.1 The Ethics of “The Dao in its Regular Course Does Nothing” 2.5.2 The Moral Implication of “Great Dao Lies Waste” 2.5.3 The Ethical Connotation of “Return to Simplicity” 2.5.4 The Significance of “Inaction” 2.6 Yangist Theory of “Cherishing The Self” (贵己) and “Prizing Life” (重生) 2.6.1 “Cherishing the Self” (贵己) and “Prizing Life” (重生) 2.6.2 “Prizing Life” (重生) and “Way of Protecting Life” (全生之道) 2.6.3 The Essence of “Cherishing The Self” and “Prizing Life” 2.7 Mencian Theory of “Good Humanity” (性善论) 2.7.1 “Benevolence and Righteousness” (仁义) 2.7.2 Winning the People by Benevolent Government 2.7.3 The Morality of “Profitability vs. Righteousness” 2.7.4 The Theory of “Good Humanity” (性善论) 2.7.5 Mencian Path of Moral Cultivation 2.8 ZHUANG on Life and Freedom 2.8.1 Criticism of Fettering Mundane Life 2.8.2 Roam of Freedom (逍遥游) of the Heart 2.8.3 Methods of Dealing with the Mundane World 2.9 XUN Zi’s Theory of “Evil Humanity” (性恶论) 2.9.1 “Evil Humanity” (性恶论) 2.9.2 The Root and Flowers of “Rite and Righteousness” (礼义) 2.9.3 Regulating Profitability with Righteousness (以义制利) 2.9.4 Reform Nature and Promote Nurture (化性起伪) 2.10 Ethical Thought in Two Classical Works 2.10.1 “Moderatism” and “Sincerity” in Book of Moderatism《中庸》 2.10.2 Universal Ethics in Book of Changes《易传》 2.11 HAN’s Egocentrism (自为) and Amoralism (非道德主义) 2.11.1 HAN Fei’s Egocentrism (自为) 2.11.2 HAN Fei’s Amoralism (非道德主义) 2.11.3 HAN’s Idea of Public and Private Interests 3 Ethical Thought in Han Dynasty 3.1 “Respect Only Confucianism” (独尊儒术) 3.2 DONG Zhong-Shu’s Theological Ethics (董仲舒) 3.2.1 Combination of Heavenly Dao and Human Dao (天人合类) 3.2.2 Binary of “Principle and Expedience” (经权之说) 3.2.3 Three Guides and Five Virtues (三纲五常) 3.2.4 DONG’s Idea of Humanity and Moral Education 3.2.5 DONG’s Idea of “Righteousness Vs. Profitability” 3.3 WANG Chong’s Denial of Moralistic Determinism 3.3.1 Heavenly Vigor in Humanity (禀气成性) 3.3.2 Separation of Character and Destiny (性与命异) 4 Ethical Thought in the Wei & Jin Period 4.1 Characteristics of Metaphysical Ethics (玄学伦理) 4.2 WANG Bi’s “Confucianism Derives from Nature” (王弼) 4.3 JI Kang’s “Leave Confucianism for Nature” (嵇康) 4.4 YANG Zhu’s Hedonism (杨朱) 4.5 PEI Wei’s “Prizing Thingness” (裴頠 “崇有论”) 4.6 GUO Xiang’s “Confucianism Is Natural” (郭象 “名教即自然”) 5 Ethical Thought from the South & North Dynasties to Sui & Tang 5.1 The Rise of Buddhism and Daoism (佛教与道教) 5.2 Daoism as a Religion (道教) 5.3 The Ethics of Buddhism (佛教伦理) 5.4 HAN Yu’s “Three Types of Nature” (韩愈 “性三品”) 5.5 LI Ao’s on Restoration of Nature (李翱《复性书》) 6 Ethical Thought in the Song Dynasty 6.1 LI Gou’s “Perform Public Duties and Contain Private Desires” (循公灭私) 6.2 ZHOU Dun-yi’s “Human Extreme” (周敦颐) 6.3 WANG’s “Finance Management Is Righteousness” (理财乃义) 6.4 ZHANG Zai’s “Heavenly Vigor” (太虚之气) 6.5 CHENG Brothers’ “Heavenly Rationale” (天理) 6.6 ZHU’s “Learn Heavenly Rationale and Eradicate Human Desires” (朱熹) 6.7 LU Jiu-yuan’s “My Heart Is the Rationale” (心即理) 6.7.1 Heavenly Rationale Is Human Dao 6.7.2 Goose Lake Debate (鹅湖之会) 6.8 CHEN Liang’s Theory of “Dao vs. Power” (王霸之论) 7 Ethical Thought in the Ming and Qing Dynasties 7.1 WANG Yang-ming’s “Long-chang Inspiration” (龙场悟道) 7.2 LI Zhi’s “Baby Heart” (童心说) 7.3 HUANG Zong-xi’s “The Monarch the Servant” (君为客) 7.4 WANG Fu-zhi’s “Human Nature Accomplished by Habit” (习与性成) 7.5 YAN Yuan’s “Nascent Heart” (赤子之心) 7.6 DAI Zhen’s “Blood of Vigor and Heart of Conscience” (血气心知) 7.7 LIANG Qi-chao’s Ode to Young China《少年中国说》 Appendix 1: Map of the People’s Republic of China Appendix 2: Birthplaces of the Philosophers Postscript Bibliography Basic References Other References Index