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PHI 2010—Introduction to Philosophy

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October 23rd, 2019

Becoming Human: Building Bridges from Li to Logos

A comparative study of the Way toward the Good according to Confucius and Plato

In the ancient Chinese world, one of the earliest (and definitely the most renowned) recorded Chinese philosophers who sought to rethink humanity in terms of ethical development is Confucius (551-479 BCE.) In Ancient Greece, the first systematic philosopher is Plato (circa 428-348BCE). These two thinkers, disparate in their analysis and method, reinterpreted the human quest as that which is ethical. Ren, the Chinese term roughly translated as benevolence, humanity and goodness, is the ultimate goal of the individual; and according to Confucius it is only achievable through Li (ritual), the practice of which rectifies relationships and prescribes behavior accordingly. For Plato, goodness is also the goal, and we move toward it in this world when the human soul is wise enough to recollect this unchanging, unearthly form. Although there are admittedly irreconcilable differences between Confucius and Plato, there are also areas where profound bridges are possible and stunning moments of reciprocity are apparent. This paper will explore some of these bridges and moments of reciprocity using Plato’s Allegory of the Cave and the Confucian Analects, focusing on the ideas of goodness, social harmony and justice emphasized by both thinkers.

THESIS STATEMENT AND PURPOSE OF PAPER.

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Li and Logos

The importance of ritual for Confucius

For Confucius, Li plays a vital role in the process of becoming an ethical human; and in this way, Li is one of the primary Confucian virtues. Li acts as a container for human potential and it is only through the purposeful practice of Li that Ren (goodness/humane-ness), or at least the movement toward Ren, can be achieved. Li can be considered the repetition of thought and action. It helps to mold one’s intentions and implicates the “right” action as “natural” action. It is both a restrictive and liberating force as it supports relationships and actions according to one’s social place, but at the same time creates an environment of security where human flourishing can take place…As Chad Hansen notes, “The goal was not simply to master the Li (ritual), but to cultivate the more abstract and intuitive Ren (humanity).” (Hansen, 17) Confucius, who witnessed the fragmentation of the once cohesive Zhou Empire into warring states, interpreted that it is the “breakdown of ritual propriety,” that was key to the disharmony that ensued. The rituals, which were still, more or less practiced, had lost their meaning. Confucius determined that participating in Li is not a simple formation of habit as they had become, instead it is the cultivation of “harmonious ease.”

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In a discussion on Li, Confucius notes,

When it comes to the practice of ritual, it is harmonious ease that is to be valued. It is precisely such harmony that makes the Way of the Former Kings so beautiful. If you merely stick rigidly to ritual in all matters, great and small, there will remain that which you cannot accomplish. Yet if you know enough to value harmonious ease but try to attain it without being regulated by the rites, this will not work either. (Confucius, 28)

This passage suggests that the empty practice of Li as mechanical does not fulfill the role that Li plays in helping to establish a peaceful, harmonious community. Accordingly, we are not merely “vessels of ritual” (thoughtless habitual action), but instead the goal is that human “nature” is cultivated (not oppressed) through “Li.” As noted by Halls and Ames,

Ritual action is a pervasive condition of Confucius’ vision of social harmony because, by definition, it not only permits, but actually requires personalization…people are unique, and…they must be orchestrated into relationships that permit expression of this uniqueness. A formal ceremony without this commitment is hollow, meaningless, and even antisocial parody; on the other hand, a ceremony that coordinates and expresses the genuineness of its participants is a source of social cohesion and enjoyment. (Hall and Ames, 22)

We are purposeful beings, and for Confucius Li is “The Way” to achieve that purpose. It is through Li that humans “broaden” the Way…

The importance for Logos for Plato

Although Logos is an abstract concept and does not emphasize “practice” it does create a paradigm for behavior that according to Plato should accord with the ultimate truth which he defines as only accessible through the abstract realm…For Plato the Logos denotes reason and an ultimate truth that is unchanging. If we consider the “Allegory of the Cave” as offering a glimpse into Plato’s understanding of justice and harmony, we can see that is only possible when the philosopher king “sees” the truth and then returns to assist the others in the cave toward enlightenment. Although Plato’s method is wholly opposite to Confucius’s notion of ritual propriety, both thinkers do assume that achieving “goodness” is the purpose of society. For Plato it is a discovery and for Confucius it is an invention formed out of one’s behavior. ETC. ETC. – USE EVIDENCE FOR YOUR CLAIMS VIA QUOTES FROM ORIGINAL OR OTHER SECONDARY SOURCES

Building Bridges Between Li and Logos

It is also important to look at what could be understood as two different ideas: the Confucian idea of social harmony and the Platonic idea of justice. The question we might ask is this: does Confucius’s idea of social harmony imply social justice and does Plato’s idea of justice imply social harmony? There is reason to believe these ideas overlap. According to Plato, “etc etc etc”…. – again use evidence for your claims.

Summarize the main points of your paper in your conclusion.

Conclusion

Over 2,500 years ago, a shift in human consciousness became apparent in both Ancient China and Ancient Greece. It was a shift in the understanding of self and society that fostered an inquiry into what being human implicated, an inquiry that is as relevant today as it was then. The two philosophers focused upon in this paper, Confucius and Plato, lived in vastly different regions, were part of vastly different cultures and spoke two vastly different languages. Confucius’ philosophy provided a pragmatic blueprint for humanity to achieve Ren, whereas Plato’s philosophy offered a sophisticated metaphysical account of a true reality that lay beyond the immanent Earthly realm. And yet, both thinkers provide us with similar prescriptions for a good, flourishing life: we must cultivate virtue and lead rational lives. Then and only then, can we move toward becoming human.

In a 600 word paper go for:

Intro. 150 words

3 paragraphs (150 words each).

Conclusion (150 words).

After you have written your first draft ask yourself if you have done what you set out to do. Is your introduction reflection of your paper as a whole? Do you need to edit your thesis statement? Have you fulfilled the word count?

Are your transitions smooth?

Works Cited

Minimum of two works cited: use your text-book for one (Power of Ideas) and one other academic resource. JSTOR journals are a great resource.

Confucius, “The Analects,” Readings in Classical Chinese Philosophy, ed. Philip Ivanhoe and

Bryan Van Norden, Indianapolis: Hackett Publishing Inc., 1992

Confucius, “The Highest Order of Cultivation,” Ta Hsueh and Chung Yung (The Highest

Order of Cultivation and On the Practice of the Mean) trans. Andrew Plaks, London:

Penguin Group, 2003

Hansen, Chad, Daoist Theory of Chinese Thought, “Confucius: The Baseline” New York:

Oxford University Press., 1992

Hall, David and Ames, Roger, Thinking from the Han. (Albany: State University of New York

Press, 1998) Lao Tzi, “Daodejing” Readings in Classical Chinese Philosophy, ed. Philip

Ivanhoe and Bryan Van Norden. Indianapolis: Hackett Publishing Inc., 1992

Plato, “Phaedrus”, 246a, The Complete Works of Plato, ed. John M. Cooper, (Indianapolis:

Hackett Publishing Inc., 1997

Jaspers, Karl, Socrates, Buddha, Confucius, Jesus, ed. Hannah Arendt, trans. Ralph Manheim,

New York: Harcourt, Brace & World, Inc., 1957

While you may review Wikipedia in your research – this should only be a beginning and its role should be on guiding you toward academic resources. Therefore cites such as Wikipedia, Sparknotes, college grade saver etc. are not valid for works cited.

Remember you must credit your sources in your body copy too. Any ideas that are not yours must be credited to the author of the ideas – even if you do not quote the author directly.