The Tao

It is clear in the discussion earlier that the reality of the Tao cannot be known in the parameters of the human mind. It is beyond the imagination. Even so, its capacities are also stated. For example, it was said that the Tao goes and abides its natural ways. It does not depend on the human wants but it works on what it really does. It does not reveal itself the way you expect it to be.

Since the identity of the Tao is not clear, people had made assumptions of what it is. For Lao Tzu, the Tao is an empty or void entity yet it can never be exhausted. He said that, based on the Tao Te Ching, that the Tao is nothing but because of its nothingness, it becomes useful. It is something that needs to be empty, something nothing because in nothingness, it is indistinguishable. It is believed in Taoism that the best influence comes from the unseen, from the ordinary. If the Tao is something ordinary, it creates the greatest impact because it does not boast itself. One of the Taoist virtues discussed is the virtue of humility and it is also discussed that the Tao does not impose but it teaches through examples. So, if the Tao is unseen, it also teaches the virtue of being humble, lowering the self down.

One characteristic of the Tao discussed is that it goes beyond the norms of humanity. If humanity promotes strength, the Tao promotes courage which is bravery from the heart. It is, therefore, not violent. It wants to be at peace with everything. It goes beyond humanity because it wants people to realize that we are originally good. Good in the sense that we are innocent and that we always comply with the rules of nature. It is telling us that we have already acquired so much in this world that we forgot our original virtues. We have created false virtues that we believed to be true. We became greedy of things that we did not stop acquiring material and temporary happiness. The Tao is teaching us to learn to how and when to stop, to unlearn, to empty ourselves once more because we have gone far from the natural way.

The Tao may not be known by the people but it does not mean that it is not there. The Tao will always be present even if we do not recognize or acknowledge its presence. Understanding it may really be hard as it goes beyond the human mind. It is said to be the beginning of all things making everything share a part of it.

Tao Te Ching, 33

He who knows others is wise;

He who knows himself is enlightened.

He who conquers others has physical strength.

He who conquers himself is strong.

He who is contented is rich.

He who acts with vigor has will.

He who does not lose his place (with Tao) will endure.

He who dies but does not really perish enjoys long life.

(Tao Te Ching, 33)

Today, I would like to try to interpret the above text which is from the topic "The Te".

The virtue that the text is trying to teach is the virtue of happiness through fulfillment in the self. In the said text, it presented different levels of fulfillment that leads to happiness. There is this fulfillment in knowing others but there is better fulfillment if he knows his self first before knowing others. A true strong person is when he had conquered the self more than when he conquered other people. The happiness in the fulfillment of other things outside of the self is a good sign of the strong characteristic of a person but the happiness in the fulfillment of knowing the self is a better sign of a strong characteristic. 

Being happy and fulfilled because he knows himself lets the other virtues arise like contentment in what he has and trust in what he is capable of doing. As long as the person will hold on to these virtues, he will have his life fulfilled. It is fulfilled because he had satisfied his self. He may be physically dead but his soul will eternally live.

Tao Te Ching, 40

Reversion is the action of Tao. Weakness is the function of Tao.
All things in the world come from being. And being comes from non-being. (Tao Te Ching,40)

Today I would try to interpret the above text from the book of Wing-Tsit Chan, A Source Book in Chinese Philosophy.

From the above text, it can be understood that the Tao will always go back to its natural form. The ways of the Tao will always lead to its origin which is the nature of Tao. The action of the Tao is never in conflict to its nature.

The weakness that the text is saying is being humble. Being humble or letting the person learn the value of being humble is the function of the Tao. It is through humility that the person do not forget where he began. Since the Tao is always going back to its original nature, the person who has learned and encountered the Tao learns how to humble his self and learns to acknowledge the past. Acknowledging the past means that he will not forget his true self based on the past.

All of the things comes from nothing and when one has known to be humble, he'll learn to accept that he too, as a thing in the world, will go back from being nothing. He started from being nothing and to nothing he will return. The humility will teach the person to not be boastful as he will still go back to his origin as being nothing.

The Tao works in a way that no one is really certain. I take this text as a hypothesis of what the Tao does. In this text, it is said that the Tao will always go back to its original nature and this will be the same case to the person who has learned and encountered it. Knowing that the Tao works in returning to its natural state, the person will also learn to accept that he too will go back to his origin which is nothingness.


________

Reference:
Chan, Wing-Tsit. A Source Book in Chinese Philosophy. New Jersey: Princeton University Press, 1963.

Tao Te Ching, 35

Hold fast to the great form (Tao),

And all the world will come.

They come and will encounter no harm;

But enjoy comfort, peace, and health.

When there are music and dainties,

Passing strangers will stay.

But the words uttered by Tao,

How insipid and tasteless!

We look at Tao; it is imperceptible.

We listen to it; it is inaudible.

We use it; it is inexhaustible. (Tao Te Ching, 35)

Today, I would try to interpret the above text from the topic "The Reality of the Tao".

In the text, as with in the other texts, it is constantly repeated that the Tao is something that is imperceptible. Meaning it is not perceived by the human senses. It is something deeper and I believe that the human senses will not be able to reach and understand that. It is also stated in the text that the Tao is the origin of things. All of what us in the world originates from the Tao. The Tao is all good. It wishes to not harm the ones who seeks and finds it.

One possible characteristic of the Tao is also revealed in the text. It may be that the words of the Tao is something we hear most of the times. It might be the same phrases uttered by most of us that is why it is insipid, because we got tired of hearing it everyday. Despite the tastelessness of the Tao, its unappealing characteristic, it is something that is never worn out. Its words and values cannot be exhausted. It lives forever. The only problem we find in there is to when to know that those words are of the words of the Tao. We cannot identify the Tao as it is imperceptible and inaudible. Since it cannot be perceived by the senses, it would be hard to identify it.

Despite the unknown-ness of the Tao, Lao Tzu believes that it is that thing that is the origin of things to which all them comes. It is the most powerful thing in the world.

Tao Te Ching, 4

Tao is empty (like a bowl),

It may be used but its capacity is never exhausted.

It is bottomless, perhaps the ancestor of all things.

It blunts its sharpness,

It unties its tangles.

It softens its light.

It becomes one with the dusty world.

Deep and still, it appears to exist forever.

I do not know whose son it is.

It seems to have existed before the Lord. (Tao Te Ching, 4)

Today, I would try to interpret the above text from the topic " The Reality of the Tao".

From the text, it is said that the Tao is empty but at the same time full. It is empty in the sense that it takes no shape. The physical aspect of the Tao cannot be determined as it cannot be perceived by the senses. It becomes one with the dusty world so it just floats in it. The Tao is formless. The Tao, on the other hand, is full in the sense that its capacity is never exhausted. Its capability cannot be completely used up. The Tao cannot be used up completely as it takes no form. What I mean  by this is that the entire Tao is unknown to man and it is in him if he would look for it. Searching for the Tao would not be easy as it is not perceived by the senses, therefore it would be hard for him to know the Tao completely. Since he does not know the entire Tao, then all of its capacity is not revealed to the man leaving it not fully used up.

It is also said in the above text that the Tao is the ancestor of things. Meaning all things originate from it. Since it is the original source of things, its power is really great. It encompasses all things in the world. It is eternal.

The Tao is powerful and searching for it would not be easy as it is like God that does not give answers in the form of revealing it through the senses. It is am search that may mean nothing to others.

Tao Te Ching, 54

He who is well established (in Tao) cannot be pulled away.

He who has a firm grasp (of Tao) cannot be separated from it.

Thus from generation to generation his ancestral sacrifice will never be suspended.

When one cultivates virtue in his person, it becomes genuine virtue.

When one cultivates virtue in his family, it become overflowing virtue.

When one cultivates virtue in his community, it becomes lasting virtue.

When one cultivates virtue in his country, it becomes abundant virtue.

When one cultivates virtue in the world, it becomes universal.

Therefore the person should be viewed as a person.

The family should be viewed as a family.

The community should be viewed as community.

The country should be viewed as a country.

And the world should be viewed as the world.

How do I know this to be the case in the world?

Through this (from the cultivation of virtue in the person to that in the world). (Tao Te Ching, 54)

Today, I would try to interpret the above text from the topic "The Te".

In the said text, it can be understood that the Te or the virtue is based on the Tao. It is something that is attached to the person when he has fully grasped the Tao. It is said that when a person has fully grasped it, he can never be separated from it. He can never be pulled away from the Tao. The Tao here demands to be acted out. The Tao is not only a principle or a theory that is only to be known but it demands to be lived.

The role of the Te here is after grasping the Tao. The person starts to establish the Tao using virtues. It starts from the self up to the world. Cultivating the Te from the self to the world makes the Tao be established not only to the self but also to the world. The acting out of it comes naturally and sharing it to the world can be known through the cultivated virtue.

Synthesis Paper 2.A

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Lao Tzu in the way he perceives the philosophical problem?


Lao Tzu's philosophy with regards to the way he perceives the philosophical problem is that it concerns to the natural order or natural way of things.

Lao Tzu perceives the problem as the absence of the Tao. Lao Tzu further broken down the problem as the absence of natural harmony and harmfulness of knowledge and desire. Both of the presented problems are not in accordance to the natural way of things. In the two, he said that it lacks the presence of harmony of the things, thus it lacks the Tao.

The lacking of harmony, according to Lao Tzu, creates a natural disorder. Having a disorder in the natural order or way of things is not natural in nature. It only depicts that there is the absence of the Tao which governs it.

Because of the absence of the Tao, it affected not only an individual but also the society. Different societal concerns are starting to emerge as symptoms of the problem. Some examples are poverty, rebelliousness, and violence. Since the Tao is not revealing itself, some people are driven out of the way and creates temporary solutions to these societal problems. Since the solutions are temporary and only addressed the symptoms and not the problem itself, the presented solutions does not stand that long. It does not last. Lao Tzu argues that the solution to the problem must not be rooted on the symptoms of the problems, not to the society but to nature itself. The Tao is a natural phenomenon that affects the people because it is the ideal way that should govern the society. The Tao therefore is not found in the boundaries of the society but to nature itself.

The absence of the Tao can also be seen through the desires of a men to know and to own. When one has gained knowledge, he defines it using its opposite. It is as if the definition cannot stand without the other. With this case, the man makes distinctions of things which is not according to the natural order of things. Making distinctions only creates disorder which again is not natural in nature. Nature is always in harmony with each other and if there is a created distinction, there is also division among things which disrupts the harmony of things.

Having too much ambition and desire can also disrupt the natural harmony and natural order of things. When one wanted to have something, he will do anything just to get it. He pushes his self more than his natural pace leading him to stress and anxiety. The stress and anxiety are only symptoms to the person's problem which is the absence of the Tao. Since there is an absence in the person's life, he finds ways to fill that space with desires that sometimes disrupts the harmony in things.

The absence of the Tao makes the people look for possible solutions but the problem there is that the people were not able to see that the problem is the absence of the Tao. Because of this, they look for alternative problems which are the ones that is seen in the society. These problems, as what I have said, are only symptoms of the real problem. Since the people only recognized these symptoms, these are the only one that they addressed to. These problems will keep on recurring until the absence of the Tao is solved. It is like patching the tire all the time without noticing the thinness of it which was the real problem.

Lao Tzu argues that the people must recognize that the real problem is not within the society but is in nature itself. Recognizing this will make them look for solutions that are not for and from the society but to the nature. The absence of the Tao is a natural phenomenon and nature promotes natural order, way or harmony of things. When this problem is satisfied, there would be no such thing as disorder.

Tao Te Ching, 38

The man of superior virtue is not (conscious of) his virtue,

And in this way he really possesses virtue.

The man of inferior virtue never loses (sight of) his virtue,

And in this way he loses his virtue.

The man of superior virtue takes no action, but has no ulterior motive to do so.

The man of inferior virtue takes action, and has an ulterior motive to do so.

Therefore, only when Tao is lost does the doctrine of virtue arise. (Tao Te Ching, 38)

Today, I would try to interpret the above text from the topic "The Te".

From the text above, the man with superior virtue does not exert effort to show to the people that he is a man with virtues. Being a man of virtues is natural in him. His actions are enough proofs that he is indeed a real man with virtues. Having the virtues as innate in him, then he will not lose it. He does not pretend to be one but he really is one. The man of inferior virtue, on the other hand, exerts effort to be a man with virtues. He pretends to be one when he is not one. This can seen through his inconsistent actions. Since he pretends to be a man with virtues, he acts according to it only when people are looking at him. When someone is pretending, sometimes he only does this when he wanted to impress the people and to be popular to the people. Since he looks unto his actions, then he will lose it. He is so conscious about sicking to the right things to do that it is not shown naturally anymore. It is like faking his actions.

The doctrine of the virtues arise when one does not pay so much attention into it. He is not so into following the do's and don't's. The virtues come naturally if the person understands what he is going to do and not just merely copying just to get fame and good impression.

Tao Te Ching, 37

Tao invariably takes no action, and yet there is nothing left undone. (Tao Te Ching, 37)

Today, I would try to interpret the above text from the topic "Expressions of the Tao".

In Confucian Philosophy, the Philosopher King does not have to do something to create change in the society. It is himself that inspires people to act. In Taoist Philosophy, the Tao can be similar to the Philosopher King wherein it does not act, it does not impose something that is to be done yet all the changes that had happened in the society can be attributed back to it. The Tao serves as an inspiration to the people to create something. It is by his ways that the people are urged to move and not by any command or request. They are simply affected by the examples of the Tao.

The Tao does not take action. It does not explicitly and implicitly request people to move. Its examples alone are the motivation of the people to do something. It is shown here how powerful and powerless the Tao is. It is powerful because it drives people to do things. It is powerful because people do things without saying or doing something to them. The Tao is powerful yet powerless at the same time. It is powerless because it does not explicitly reveals itself to the people. It would take time for people to be inspired and motivated by it since it is not something easily sensed by the human senses. The Tao is something deep and the people has to dig deeper to know and find it. If the people cannot recognize the Tao, the change without command or request cannot be done. The people may act but it will always be driven by some external force.

Tao Te Ching, 23

Nature says few words.

For the same reason a whirlwind does not last a whole morning.

Nor does a rainstorm last a whole day.

What causes them?

It is Heaven and Earth (Nature). (Tao Te Ching, 23)

Today, I would try to interpret the above text from the topic "Expressions of the Tao".

In the above text, it can be understood that the Tao has its own natures. It may not be the same as with anything in nature but it still has its own nature that is different from the whirlwinds and the rainstorms. Although unknown to man, it doesn't mean that the Tao is not present. It is still here, it is still present yet nature has not let it reveal itself first.

Nature reveals the Tao. It reveals the "what" and the "how" that circulated a man's mind. It is with nature that people knows about the Tao.

Tao Te Ching, 34

The Great Tao flows everywhere.

It may go left or right.

All things depend on it for life, and it does not turn away from them.

It accomplishes its task, but does not claim credit for it.

It clothes and feeds all things but does not claim to be master over them.

Always without desires, it may be called The Small.

All things come to it and it does not master them; it may be called The Great. (Tao Te Ching, 34)

Today, I would try to interpret the above mentioned text from the topic "The Reality of Tao".

In it, it is said that the everything depends on the Tao. It is said to be the core thing of all. Despite the thing to be the core of everything, it is left unnoticeable. The Tao is still unknown to the people.

If there is one characteristic of the Tao that the text gives us that is the humble beingness of the Tao despite the accomplishment it has achieved. In the text, it had proven that the Tao does not claim credits over something and does not claim to be master over them. The fact that the Tao is still unknown despite the greatness proves its humble state.

The Tao may be everywhere but it does not boast itself. It waits its right time to reveal itself and when it does, it does not claim to be something great, just the Tao, the ideal Tao.

Tao Te Ching, 25

There was something undifferentiated and yet complete,

Which existed before heaven and earth.

Soundless and formless, it depends on nothing and does not change.

It operates everywhere and is free from danger.

It may be considered the mother of the universe.

I do not know its name; I call it Tao.

If forced to give it a name, I shall call it Great.

Now being great means functioning everywhere.

Functioning everywhere means far-reaching.

Being far-reaching means returning to the original point.

Therefore Tao is great.

Heaven is great.

Earth is great.

And the king is also great.

There are four great things in the universe, and the king is one of them.

Man models himself after Earth.

Earth models itself after Heaven.

Heaven models itself after Tao.

And Tao models itself after Nature. (Tao Te Ching, 25)

Today, I would try to interpret the above text from the topic "The Tao as the Origin".

In the text, it is clear that even Lao Tzu, who is searching for the Tao, doesn't know what the Tao really is. He doesn't even know if it is called the Tao. He is not sure of what it is. What he is only sure is that the Tao is something coming from nature and is operating everywhere. He thinks of the Tao as a complete entity yet it is formless. He believed that the Tao exists even though man does not know about it.

Since Tao is something from nature and is operating in the world, all things in this world possess the Tao although man or the thing is not conscious of the existence of the Tao. He believed that since the nature of the Tao is being great, everything in this world is great. Now I am not only referring to Earth when I say world but to all living and non-living things that exists.

The Tao is all good and so everything in this world is also good. The Tao is the model of everything. It is present although man may not recognize or notice it.

Tao Te Ching, 14

We look at it and do not see it;

Its name is The Invisible.

We listen to it and do not hear it;

Its name is The Inaudible.

We touch it and do not find it;

Its name is The Subtle (formless).

These three cannot be further inquired into,

And hence merge into one.

Going up high, it is not bright, and coming down low, it is not dark.

Infinite and boundless, it cannot be given any name;

It reverts to nothingness.

This is called shape without shape,

Form (hsiang) without object.

It is The Vague and Elusive.

Meet it and you will not see its head.

Follow it and you will not see its back.

Hold on to the Tao of old in order to master the things of the present.

From this one may know the primeval beginning [of the universe].

This is called the bond of Tao. (Tao Te Ching, 14)

 Today, I would try to interpret the above cannon from the topic" The Tao as the Origin".

The above text is trying to describe the indescribable Tao. From it one may infer that the Tao is not something that is sensible by the five senses of the human system. It takes no form but is boundless. Although it is said that it reverts to nothingness, it did not sprang up from nothing. It is always there yet it was not known by man.

Despite the unknown feature of the Tao, it can affect the lives of the beings and non-beings so much. With the Tao, it was concluded that the universe had began with it. The Tao can be likened to the description of the Father of the Christian God. Although it is understood as the the same substance as with the son, the Father is also different. There it is described that it has no form and not sensible to the human senses but it causes the existence of man. Like the Tao, there is so much more queries about it that are not and cannot be answered using only man's intellect. The Father should be understood not only using intellect.

The physical features of the Tao and its manifestations may be unknown to man but it will affect man once it reveals itself.

Tao Te Ching, 42

Tao produced the One.

The One produced the two.

The two produced the three.

And the three produced the ten thousand things.

The ten thousand things carry the ying and embrace the yang, and through the blending of the material force (ch’I) they achieve harmony. (Tao Te Ching, 42)

Today, I would try to interpret the above cannon from the topic "The Tao as the Origin".

It can be understood from the text that with the Tao, nothing is impossible. The Tao, even though it cannot be seen with the eye, can do so much and can affect so much to the lives of people. From the text, the Tao united the people of different races and colors, and of different social statuses. The Tao made these people carry the ying and embrace the yang which are two opposite entities. Guided by the Tao these opposites, even though in contrast with one another, is being blended not to eliminate the other but to bring harmony.

In here, it can be understood that the Tao can be the most powerful thing that even the opposite entities are being harmonious. Of all the things that has to be brought in together, opposite entities are the hardest to reconcile. The two are always in contrast with one another. The left cannot be with right, the long cannot agree with short, and so on. Despite the differences of these things, the Tao has made a way for them to live harmoniously through finding similarities. Both the left and right are directions, the long and short are measurements, and so on. These differences, to me, are the reasons for the harmony of the two opposite poles. The Tao has made them reconcile with each other through letting them realize the similarities between them.

The Tao can be the most powerful thing as with it, everything blooms and everything is made possible.

Tao Te Ching, 40

Reversion is the action of Tao.

Weakness is the function of Tao.

All things in the world come from being.

And being comes from non-being. (Tao Te Ching, 40)

Today, I would try to interpret the above cannon from the topic "Nature of Opposites".

It can be understood from the text above that the Tao acts or reveals its self to the person when he is not in good condition. Meaning he is not in search of the Tao. "Weakness is the function of the Tao" says that the Tao would best reveal itself during the time when a person is weak. This asserts my first statement. Now, when a person is at his weakness, he then is vulnerable. He can easily be damaged by other external force. The Tao reveals itself through letting the person look back unto his actions. The Tao didn't reveal itself when one is at his strength because the person will not just mind about it because he believes that he is in control of everything. It is in his weakness that he is being humble leading him to reflect on his actions. Lao Tzu plays the role of opposites here as he tries to say that the Tao is mostly known when one is weak and vulnerable. The Tao doesn't cause action through future assumptions but because of the past actions that was changed.

On the second part, "All things in the world come from being. And being comes from non-being.". Here, Lao Tzu is pointing out that being exists because of the non-being. The play of opposites again is present here. The being cannot be a being if not because of the non-being. As what I have understood of the non-being, it is the function of a being. The being, as something perceived by the senses, is caused by the non-being, its essence.

Overall, the cannon is telling that the best way to explain something is using its opposite. The Tao, something positive is understood and made known to a person during his downfall or weakness, which is something negative. The being is caused by the non-being.

Tao Te Ching, 2

Being and non-being produce each other;

Difficult and easy complete each other;

Long and short contrast each other;

High and low distinguish each other;

Sound and voice harmonize each other;

Front and back follow each other. (Tao Te Ching, 2)

Today, I would like to try to interpret the above cannon from the topic " The Nature of Opposites".

In my previous blog posts, I have stated that the Tao Te Ching book contains a play of opposites (i). Meaning it describes the Tao using set of statements or words that contradicts the other. This kind of style can be proven in this cannon.

The statements above composes sets of opposites. Each of the statements arise because of the presence of the opposites. Meaning the other one cannot be known without the presence of the other. For example, long cannot be called long without the thing called short. The two of them always come together. They do not disregard the other rather the complement each other because without long, there cannot be a thing called short.

What the cannon is telling man is that in the world, no matter how good something may be, there would always be something that would oppose it. Meaning, opposites will always exist but despite it opposing the other, it should be treated as something important for the other cannot be distinguished or cannot have a name for itself without the opposing factor. The opposing factor builds the characteristic of the thing. It is the reason why they do not disregard the other. This is the reason why they complement each other. Because of the presence of the opposing factor, the thing builds itself and the two cannot be spoken of without mentioning the other. One cannot say that the water is cold when one do not know or speak of hot water. The term "cold" existed because the person knew of a term that is opposite it which is "hot". Same thing as with front and back, sound and voice, high and low, long and short,difficult and easy, and being and non-being.

The Tao Te Ching really contains the play of opposites. It is described to explain the other. This is why it complements it and does not disregard it.

______

Source
(i)http://moniquengbino.blogspot.com/2015/01/tao-te-ching-18.html

Synthesis Paper 1.F

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius?

Introduction

Philosophy in Ancient Chinese as demonstrated by Confucius is living an ideal life that is rooted for humanity. Confucius has taught to know the self first, then cultivate it. In this way, it would be easier in knowing and dealing other people. This is evident in Confucius statement as he perceives the philosophical problem, assumes the solution to the philosophical problem, characterizes the ideal human being, lays out the steps of self-cultivation, and specifies the solution to the philosophical problem.

Man as being conscious about the world

In this section, Confucius is teaching man to be observant of his surroundings. This is to say that he should be able to notice the different societal situations. By being observant, the man may be able to identify errors happening in the society. Realizing that there are errors in the society, it leads to the reflection on why the society ended up like that.

According to Confucius, the errors that are mentioned above are rooted to the incorrect use of names. Meaning that people just bring names without even acting according to it. They do not care about the sense of responsibility that the name may entail. What these people care about are the name they are bringing. They will do everything to get it and this is sometimes far from what the name is trying to establish. For example, a doctor is called a doctor when one has finished the course and pass the licensure exam. When a person operates a clinic because his father was a doctor before and he only continued his father's legacy without graduating the course and passing the exam, then the person used the name incorrectly. For Confucius, this is the start of the disorder and the error in the society. The self-proclaimed doctor doesn't know anything yet he runs and operates a clinic. Soon enough customers will file charges to him for faking everything. This is the effect of his incorrect using of the name "doctor".

When a person becomes aware of the different social disorders, then there is this tendency for man to find solutions to end this chaos. Wishing to change the system always entails man to change his self first and this leads to the next step.

Man as cultivating the self

When one is ready to make a change of himself, then Confucius' assumed solution is to form and cultivate the person. The formation and cultivation is done through educating the self. Educating the person will help him in knowing more things. The education is done through two ways. First is through living examples. This is to say that the present society and present attitude will tell him of the current problems and situations that would help him understand better his self and his place in the society. The second way is educating him using the past. The past tells something a lot of the present. The present is formed by the influences of the past. The person may look unto them and may relate things that he is experiencing now that is similar to what had happened in the past. These, however is not a repetition of what had happened for it will not be done in the same way and the motivation that had driven the person to do it may not be the same. Looking at the past and the present teaches the person to know where he belongs.

The education of the self is important for the person as he tries to learn his self. This is to say that he examines his self to how far he has come especially in trying to create a solution to the disorders in the society.

A man of virtues

Since the man has able to examine his self, he tries to deepen more his understanding of his self to be able to understand more the solution he is creating to solve the problem. The man has understood, at this point, that the he cannot solve the problem by not changing his self. In this stage, as the man is trying to know the self more, he also tries to understand the people around him as they are the people who consists the society. Being the people of the society, then they are also the key to solve the the disorders in the society. They are the ones that also requires change.

The kind of man that Confucius is been trying to let everyone be is to be a noble man. Being a noble man is not given at hand but is to be developed. As the person is trying to cultivate his self, Confucius says that the cultivation of the person's self is towards becoming a noble man. A noble man is someone who guides the people towards the Tao or the Way that is the ideal life to be lived. The person who tries to solve the problem is leading towards becoming a noble man as, like a noble man, he tries to lead the people in changing the society to eliminate the errors that has been occurring. The Tao in that sense is a society which is away from the errors and disorders.

Some of the virtues that the noble man must have is being a human-hearted person. Meaning the person realizes his humanity, his being human. In order to relate to other human beings, he must know how to be human. Next virtue is to be a man of righteousness. Since the man is trying to engage his self to the people, he must be very careful in observing the truths that the other people have been saying to him. Righteousness is very essential both in his learning in the present and in the past as he always has to weigh down statements and situations and chooses which is right and justifiable. He decides according to what is right and not of other external factors. Next virtues is propriety. All of what the person must do must be in accordance to what is proper. Meaning the ways of his living and learning must always be in accord on how the people do it. This again is not repetition as the person must know the essence of such doing. The act must not be in the sake of compliance but because of the meaning or essence it entails. The last virtue is wisdom. In all the other virtues, I believe that wisdom is present in all of them. There is this sense of knowing, understanding and judging in each of them which describes wisdom. The wholeness of the virtue of wisdom comes after the judging. It is when the person has put into action all that he had known, understood and judged. It is seen in the application of what he has learned.

All of these virtues are helping the person as he continues in educating his self in knowing more who he really is. At the same time, it is knowing the other people. It is relating to them, to all of them regardless of the race, social status and other determinants that divides the people.

A man of morality

Since the person has developed in him the value of weighing things, when all his intentions in deciding is always for the good of the people, then he knows what is right from wrong. When the person is always in accordance to what is good, he is considered to be a man of morality. Being a man of morality is deciding things that is always in the side of goodness not just for the self but for the others too.

Being a man of morality is a never ending process and knowing what is good is also a never ending process. A noble man is in constant learning and the learnings he acquired are perfected through his actions which deciding in the light of goodness. The deciding part however is difficult as the man needs to see the smaller pictures of the situation but it doesn't mean that he will forget about the greater details. The noble man balances the smaller and greater details. Aside from paying attention to small and great details, the person deciding must also be free from emotional baggages. He must not decide relying on his feelings as feelings changes. Feelings can also be manipulated but goodness is not. When the person has decided, a man of morality sticks to what he has said. His decision must not just be the reflection of what his mind is thinking. He speech and mind must be not be in harmony with one another.

A man of morality exercises these things. He is in constant learning of all these things. He never forgets as it becomes a habit.

A noble man as the ideal person

I had already said that being a noble man is what Confucius says to be the ideal kind of man. The cultivation of the self is becoming the noble man. All the characteristics and virtues mentioned are traits of a noble man but these traits should not just be practiced for a number of days. As what I have said, it has to become a habit. The perfection of these things should be seen consistently in the man's actions.

Enacting the traits are not that easy. The person must start from the smallest things. He should can show his learnings first in small settings like the family. Everything is formed in the family. Whatever attitude and behavior one shows to the public reflects the kind of attitude and behavior he shows to the one closest to him which is his family. He must perfect the characteristics and virtues within the parameters of the family as it will influence in a much bigger society. When the person is elected in a government office, he must remember that the demands given to him is the same in the demands in his family although these are required in a much larger scope. To be a noble man is that he must not change, he must be consistent. He must stay the same. Whatever attitude and behavior he had in his family must be the same even though he is running a state. He could even consider the state as a family. As a leader, the noble man must inspire the others. He should set as a good example to his people. Since he is a noble man, his attitudes is rooted in the virtues and this is the same thing he should do as a leader. He should guide the people according to the virtues. He must not impose it as Confucius does not want people to be forced but he inspire them by doing it.

Being a noble man is a a name gained when all these things are done all the days of the mans life.

Conclusion

The life of a noble man is the ideal life as it is always in the light of goodness. being a noble man is the solution to the problem. As mentioned, a noble man always thinks what is good and this goodness is not influenced by emotion but by the mind. It is a product of the careful weighing of the things. Being a noble man is ideal as it does not promote a life of isolation, a life of selfishness but a life that is to be with others. He does not only decide what is going to be the best for him but also what is the best for others.

Disorders is always present in the society as not all people possesses all the above mentioned characteristics but Confucius is still trying to say that being a noble man is the ideal man. It is the life that is best for all. It is not isolating the self away from the others but it is being with them. It is inspiring the people to follow the Tao, the ideal way of life.

Revised S1.C

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius in the way he characterizes the ideal human being?

Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius in the way he characterizes the ideal human being is to be a man with virtues.

In the past synthesis paper, I stated there that a noble man must exemplify virtues. The virtues that I stated are rooted in humanity. Meaning it is for and by humans. These are set of values that a person must enact when he/she is guided by the Tao.

First virtue is human-heartedness. This virtue is letting the person realize his self as a human person. This is to say that he/she must know how to be human and how to relate with other human beings. Some of the qualities that a human person who is guided by the Tao are (1) earnestness wherein the person is shows conviction and dedication in everything he does, (2) generosity wherein the person does not keep everything for himself/herself but shares to others, (3) truthfulness wherein the person stands on to what he/she is saying, (4) diligence wherein the person is persistent in what he/she stands for.

The qualities mentioned above are essential in knowing the self and knowing how to relate to the others. When one has known how to be human, that is to be a moral person, then it would be easy for him/her to relate to others. To be able to relate to others, one must establish relationships with them. This is done through being obedient to the elderly. Obedience here is not simply obeying everything but it is also through knowing the essence of the order and having a pure intention in doing it. Establishing relationships is also done through extending oneself to others. Being able to establish relationships to other people lasts when the persons involved are loyal to each other. This is to say that the person must set the other as one of the priorities. He/She must see that the other is important to him. When one has set the other as an important person, then he/she will do things that is good for him/her just like what he/she wanted the other to do to him/her.

Second virtue is righteousness. Righteousness is being able to weigh down circumstances. A person who is righteous listens to every side of the story. He/She makes decision in accordance to what is right and justifiable. The decision is always up to what is good.

Third virtue is Propriety. This virtue emphasizes on what is right in accordance to the norms of the society. It is doing the practices and other things corresponding to how the other people are doing them. This sticking to the practices, however is not simply imitating them but having the intention of doing it so. When one has the pure intention and does not act it according to how the society must do it, then that is not what propriety is about. Propriety is having the pure intention and appropriating the action based on how society shows it. Propriety allows a person to be disciplined, to be in harmony with others.

Fourth virtue is Wisdom. For me, Wisdom is the ground of all the other virtues. To be man of humanity, one must be able to know the self first before knowing or being able to relate to others. Wisdom there is learning how to be human and the firmness of the established relationship is tested through knowing when the other is being loyal. To be righteous is "...to hear much and select what is good and follow it"(i). Meaning wisdom is the weighing of statements and knowing what is right for him/her to follow. To be man of propriety is to be able to follow the norms, that is right, of the society with understanding each of them. Wisdom plays a part in understanding the practices before doing it. Wisdom, in an overall sense, is the core virtue and the others are the enactment of it. It is present in all the other virtues.

These four virtues, human-heartedness, righteousness, propriety, and wisdom are the characteristics an ideal man, which is a noble man, must have. Confucius' Philosophy is forming and cultivating a person to be a man with virtues.


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Source
(i) Analect 7:27

Revised S1.B

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius in the way he lays down the assumptions of the solution to the Philosophical problem?

The Philosophy that is demonstrated by Confucius in the way he lays down the assumptions of the solution to the Philosophical problem is the formation of the self towards becoming a chun tzu or a noble man.

A chun tzu or noble man is someone who speaks of orders. He/She is person who has the responsibility to guide the people in the Tao. He/She exemplifies the virtues and elevate the others for the development of everybody.

Since the Philosophy demonstrated by Confucius is the formation of a person towards becoming a noble man, then there is an involvement of the self. The involvement of the self can only be possible when the person has already seen the problem which is the social disorder wherein humans do no longer act in accordance to the name and to the task given. Confucius answer to the social disorder that is created by humans is also through human solution and he assumed this to be the formation and the cultivation of the self.

The formation and cultivation of the self assumed by Confucius as the solution is done through educating the person on how to be, at least a noble man. Educating the person can only happen if he/she is willing to do so. Confucius said that since the problem is created by humans, therefore the solution is also up to the humans. A person must not be forced to do it for it would only be a waste of resources knowing that he/she will not be able to gain anything.

Educating on how to be a noble man is done through looking at the living examples meaning through his/her surroundings. For example, is the father and son relationship. Every Sunday, the son goes to the Church and light a candle because this is what his father was doing. Doing the same act his father did however, is not simply imitating it. It is not a simple repetition of what has been used to be doing. Imitating the act will only worsen the social disorder. The son must know the significance of the act and the proper way of doing it. Lighting the candle is not simply lighting the candle. The person must offer praises and prayers to the God. The lighted candle also symbolizes the sacrifice made. When the son knows these things then the act is no longer a repetition since the intention is not the same and the level of importance is not the same. It may also be that the method of doing it may not be the same.

Another way of educating the person is through looking at the past. This means looking at the tradition. This again is not another repetition of the past. This one is done through recognizing the contributions of the past. This is to say that the past can contribute something into solving the problems that the present is facing. Looking at the past means getting ideas and through this ideas is formulating new solutions to the problem. Sometimes the past or the tradition will tell the person on what he/she might do based on the almost similar problem. It might have been that the problem before was the threat in security imposed by some wild beast and the man before solved it through creating fire. Now, the problem faced is threat in the security imposed by another man but the solution was making guns which is created through metal and fire. So the problem is the same yet the intensity of it and the solution is not the same but a link between the past and the present can be seen through the usage of fire.

When the person who was educated has learned and acted what he had learned, then there is a growth within the person. He/She can qualify in becoming a noble man, someone who leads the people towards the Tao. When he/she will continue practicing and learning it, then the person can be called a noble man.

Confucius' Philosophy in the way he lays down the assumptions of the solution to the Philosophical problem is through forming and cultivating a person to become a noble man. It is done through educating him/her through the examples present in the society and through the examples of the past.

Synthesis Paper 1.E

What is Philosophy as demonstrated in Ancient Chinese by Confucius in the way he specifies the solution to the Philosophical problem?

Philosophy in Ancient Chinese by Confucius is something that is treated as a guide in life.

In the topic "Achieving Social Harmony", it was taught how a person must behave first in the family. It is in the family that he is molded to be a good person. Whatever his attitude inside the house is the same attitude he will be bringing in the society. In this example, Confucius is trying to preach about the proper manner of a person especially when he is tasked to handle a society. He stated key values that has to be the attitude or behavior of a man especially when one is in public office.

One of the values Confucius was preaching is to matured. Being matured in a sense that a person must know what and how to act in specific situations. This is maturity both intellectually and emotionally. He must know how to handle situations. Being matured should start in handling personal problems. Emotional maturity is knowing how to react in the problems he is facing. He must control his feelings in order to think and understand the situation at hand. He must not let his emotions decide to what he is going to do. Intellectual maturity is knowing when and to whom he will blurt out his thoughts and ideas. Certain ideas and construction of ideas must be planned in every type of person. It cannot be denied that every person has his/her level of understanding and this must be understood. Since there are different levels of understanding, there must be different ways on saying things to them and limiting information that is to be said.

When one has been matured emotionally and intellectually, in handling personal problems and handling personal thoughts and ideas, then he can be trusted in handling the societal problems and societal thoughts and ideas.

Another values Confucius was preaching is being a man of virtues. The man must inhibit the virtues mentioned in the past discussions such as propriety, righteousness, etc. He must set as a model to everyone even if he is still not a public servant. The people must look up to him not because he is known by his might but because of the virtues and goodness he upholds. He inspires people to do the same. He does not impose what to do but exemplifies through his personal living.

The maturity in handling problems and ideas and being a man of virtues are some of the teachings that Confucius is telling. Since Philosophy is not just a set of principles, but a set of principles that is needed to be done, then the these teachings of Confucius must also be done. It has to be acted. When these are acted, then it can be concluded that the teachings of Confucius are guides in dealing and handling life.

Tao Te Ching, 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. 

(Tao Te Ching, 12)

Today, I would try to interpret the above cannon which is part of the topic "Harmfulness of Knowledge and Desire".

In the Chinese Tradition, the number five symbolizes the associations of the elements, grains and mountains (i) which means balance in all things. Since five is balance, it is ideal that the society must be in harmony. Despite the opposites present, each must not disregard the other but complement it to create stability.

In the above cannon, it can be understood that because humans are not perfect, they also get to be distracted and tempted by the material world. That there is still a tendency for them to aim more than who and what they are. The balance (represented by number five) in the world causes them this. It is because humans as they are, they wanted to be above the others, to be treated higher than the others. There is this greediness in the person and the balance in the world causes them to surrender into the temptation. They do not want to be equal to the other so they aimed for something that would mean to disturb the balance in the world.

Tao Te Ching, 12 teaches that greediness will bring no good to the people. No excessive thing is good, but instead it will only bring disorder to the persons life and to the society. When the attitude of being greedy will be of continued practice, selfishness will develop into the person. Selfishness is wanting to have all things all for his/herself. Greediness and selfishness must not be practiced because in wanting to have excessive supply and hoarding them, sometimes the person can do something that is against to the values that Lao Tzu is preaching. "... racing and hunting cause one's mind to be mad" meaning the person will do anything just to get what he/she wants.

The important thing that the cannon is preaching is that all things must be in harmony and the greediness and selfishness only brings disorder to it. Wanting to have more will lead the person in doing things that should not be done meaning he/she may attain it using the good and the bad way. When one used the bad way, it redirects him/her to the Tao which is the ideal life to be lived according to the teachings of Lao Tzu.

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Source
(i) http://www.whats-your-sign.com/chinese-meaning-of-numbers.html

Tao Te Ching, 46

When Tao prevails in the world, galloping horses are turned back to fertilize (the fields with their dung).

When Tao does not prevail in the world, war horses thrive in the suburbs. (Tao Te Ching, 46)

Today, I would try to interpret the above cannon.

In this cannon, it is said that when the Tao rule over the concerns of the people, the galloping horses as a representation of the people who are always in rush, always striving in the material world are turned back to cultivate themselves (dung as a representation of the self). In here, the people are turning their backs on their wicked ways in the material world. They now live in the material world with the guidance of the Tao which is perceived to be good.

On the other hand, when the Tao does not rule over the concerns of the people, then the war horses, those who knows the Tao and spreads them, cultivate themselves on their own and are set aside. These people who strives for others to discover and know the Way are not given attention. They are separated from the group who are working and living for the material world. I am not saying that the material world is not good or does not contain goodness but as far as I have known in Chinese Philosophy, what is important is that the people do not forget about the virtues they have. When a person is so focused on living in the material world, there is a tendency that he may forget the virtues and strives to survive in the competing world. There is a tendency that the person may be influenced in doing dirty things just to survive.

This cannon reminds us that the Tao should not be taken aside as it will guide the people on how to deal life. There must be realization of the importance of the Tao in order to achieve this. The Tao is very much needed in the material world.

Tao Te Ching, 18

When the great Tao declined,

The doctrines of humanity (jen) and righteousness (li) arose.

When knowledge and wisdom appeared,

There emerged great hypocrisy.

When the six family relationships are not in harmony,

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

When a country is in disorder,

There will be praise of loyal ministers. (Tao Te Ching, 18)

Today, I would try to interpret the above cannon from the topic "The Absence of Natural Harmony".

It is said that the Tao Te Ching book contains the play of opposites which complement each other thus creating harmony (i).  In this cannon, the chaos paved the way for the good things to arise. For example, the declining of the Tao made the doctrine of humanity and righteousness to arise. In the same way, the the good thing paved the way for chaos to occur. For example, when a lot of, lets say people, claims to be knowledgeable and wise, hypocrisy then starts to emerge.

The play of opposites in the Tao Te Ching lets the people understand better what the Tao really is. Although there is no exact definition of the Tao, the description presented by the cannons somehow tells what it really is. In the above cannon, it can be depicted that the Tao appears in both the negative and positive side of events. It can be understood that the Tao is best experienced when there is both peace and disorder. The human consciousness has to realize the presence of the Tao because it is not readily given to humans and that is best sought when there is a play of opposites. Peace and disorder enables the person to seek out reasons and when he/she is well guided, then the Tao maybe revealed to him/her.

In the above cannon also, it can be understood that the realization of the Tao needs the reaction of the person experiencing the peace and disorder. There is a need of human intervention to shape the fate of the person. When the person reacts positively, then somehow he/she is directed towards the Tao which is the path of life.

Overall, the cannon says that there would be no peace if there is no disorder. Meaning one positive attribute cannot be known without the presence of the negative one. In relation to the Tao, because of these opposites, a person can react to a certain situation that can lead him/her in knowing the Tao.

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Reference:
(i) https://web.cn.edu/kwheeler/chinese_taoism.html

Revised S1.A

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius in the way he perceives the philosophical problem?

Confucius Philosophy is about being alert at all times. This is to say that a person must be conscious on what is happening in his surroundings.

A person must be aware of the different conditions that his society is facing. In this way, he can then spot the problem. Spotting the problem can be hard especially when one does not know what is right. Confucius is saying that the right thing to do is something that is in accordance to the Way or the truth. He reveals that the problem here is the different disorders in the society, may it be political, economic, religious, etc. People are drawn out of the Way because of this.  He stated in his example that the people do no longer care about what is right and true, in his political disorder example, the noble men are in conflict with one another. They even kill the others who are threat to them gaining powers. In here, Confucius saw how these people are being affected by the worldly things and do all that can let them have the worldly material. These people forgot about being right. This is what he does not want us to be. The root of the social disorders, as Confucius said, is the incorrect use of names. When one thing or person does not act or function in accordance to the given name, confusion rises. When the confusion continues, conflict will also get bigger and bigger.

The incorrect use of names was because of the absence of knowing what is right. When one knows what is right, then he will act in accordance to it. When one knows what is right, then he knows the right thing to do and that is to act in accordance to the name given to him.

Spotting the problem and acting in accordance to the name given is an indicator that a person is alert and that he knows what is happening in his society. The man knows what is right thus he do not live his life dependent on the worldly things. These things for him are all temporary and the permanent thing is knowing what is right and keeping track of the Way. He does not let himself be swayed by the worldly pleasures.