Archive for the ‘Chinese philosophy’ Category

The Spirit of Chinese Philosophy 馮友蘭 (Fung Yu-Lan, A Short History of Chinese Philosophy, 1997)

The place which philosophy has occupied in Chinese civilization has been comparable to that of religion in other civilizations. In China, philosophy has been every educated person’s concern. In the old days, if a man were educated at all, the first education he received was in philosophy. When children went to school, the Four Books (四書), which consist of the Confucian Analects (論語), the Book of Mencius (孟子), the Great Learning (大學), and the Doctrine of the Mean (中庸), were the first ones they were taught to read. The Four Books were the most important texts of Neo-Confucianist philosophy. Sometimes when the children were just beginning to learn the characters, they were given a sort of textbook to read. This was known as the Three Characters Classic (三字經), and was so called because each sentence in the book consisted of three characters arranged so that when recited they produced a rhythmic effect, and thus helped the children to memorize them more easily. This book was in reality a primer, and the very first statement in it is that “the nature of man is originally good (人性本善).” This is one of the fundamental ideas of Mencius’ philosophy.

Place of Philosophy in Chinese Civilization

To the Westerner, who sees that the life of the Chinese people is permeated with Confucianism, it appears that Confucianism is a religion. As a matter of fact, however, Confucianism is no more a religion than, say, Platonism or Aristotelianism. It is true that the Four Books have been the Bible of the Chinese people, but in the Four Books there is no story of creation, and no mention of a heaven or hell.

Of course, the terms philosophy and religion are both ambiguous. Philosophy and religion may have entirely different meanings for different people. When men talk about philosophy or religion, they may have quite different ideas in their minds concerning them. For my part, what I call philosophy is systematic, reflective thinking on life. Every man, who has not yet died, is in life. But there are not many who think reflectively on life, and still fewer whose reflective thinking is systematic. A philosopher must philosophize; that is to say, he must think reflectively on life, and then express his thoughts systematically.

This kind of thinking is called reflective because it takes life as its object. The theory of life, the theory of the universe, and the theory of knowledge all emerge from this type of thinking. The theory of the universe arises because the universe is the background of life—the stage on which the drama of life takes place. The theory of knowledge emerges because thinking is itself knowledge. According to some philosophers of the West, in order to think, we must first find out what we can think; that is to say, before we start to think about life, we must first “think our thinking.”

Such theories are all the products of reflective thinking. The very concept of life, the very concept of the universe, and the very concept of knowledge are also the products of reflective thinking. No matter whether we think about life or whether we talk about it, we are all in the midst of it. And no matter whether we think or speak about the universe, we are all a part of it. Now, what the philosophers call the universe is not the same as what the physicists have in mind when they refer to it. What the philosophers call the universe is the totality of all that is. It is equivalent to what the ancient Chinese philosopher, Hui Shih (惠施), called “The Great One,” which is defined as “that which has nothing beyond.” So everyone and everything must be considered part of the universe. When one thinks about the universe, one is thinking reflectively.

When we think about knowledge or speak about knowledge, this thinking and speaking are themselves knowledge. To use an expression of Aristotle, it is “thinking on thinking”; and this is reflective thinking. Here is the vicious circle which those philosophers follow who insist that before we think we must first think about our thinking; just as if we had another faculty with which we could think about thinking! As a matter of fact, the faculty with which we think about thinking is the very same faculty with which we think. If we are skeptical about the capacity of our thinking in regard to life and the universe, we have the same reason to be skeptical about the capacity of our thinking in regard to thinking.

 

Religion also has something to do with life. In the heart of every great religion there is a philosophy. In fact, every great religion is a philosophy with a certain amount of superstructure, which consists of superstitions, dogmas, rituals, and institutions. This is what I call religion.

If one understands the term religion in this sense, which does not really differ very much from common usage, one sees that Confucianism cannot be considered a religion. People have been accustomed to say that there were three religions in China: Confucianism, Taoism, and Buddhism. But Confucianism, as we have seen, is not a religion. As to Taoism, there is a distinction between Taoism as a philosophy, which is called Tao chia (道家, the Taoist school), and the Tao chiao (道教, Taoist religion). Their teachings are not only different; they are even contradictory. Taoism as a philosophy teaches the doctrine of following nature, while Taoism as a religion teaches the doctrine of working against nature. For instance, according to Lao Tzu (老子) and Chuang Tzu (莊子), life followed by death is the course of nature, and man should follow this natural course calmly. But the main teaching of the Taoist religion is the principle and technique of how to avoid death, which is expressly working against nature. The Taoist religion has the spirit of science, which is the conquering of nature. If one is interested in the history of Chinese science, the writings of the religious Taoist will supply much information.

As to Buddhism, there is also the distinction between Buddhism as a philosophy, which is called Fo Hsueh (佛學, the Buddhist learning), and Buddhism as a religion, which is called Fo Chiao (佛教). To the educated Chinese, Buddhist philosophy is much more interesting than the Buddhist religion. It is quite common to see both Buddhist monks and Taoist monks simultaneously participating in Chinese funeral services. The Chinese people take even their religion philosophically.

At present it is known to many Westerners that the Chinese people have been less concerned with religion than other people are. For instance, in one of his articles, “Dominant Ideas in the Formation of Chinese Culture,” Professor Derk Bodde says: “They [the Chinese] are not a people for whom religious ideas and activities constitute an all-important and absorbing part of life…. It is ethics (especially Confucian ethics), and not religion (at least not religion of a formal, organized type), that provided the spiritual basis in Chinese civilization…. All of which, of course, marks a difference of fundamental importance between China and most other major civilizations, in which a church and a priesthood have played a dominant role.”

In one sense this is quite true. But one may ask: Why is this so? If the craving for what is beyond the present actual world is not one of the innate desires of mankind, why is it a fact that for most people religious ideas and activities constitute an all-important and absorbing part of life? If that craving is one of the fundamental desires of mankind, why should the Chinese people be an exception? When one says that it is ethics, not religion, that has provided the spiritual basis of Chinese civilization, does it imply that the Chinese are not conscious of those values which are higher than moral ones?

The values that are higher than the moral ones may be called super-moral values. The love of man is a moral value, while the love of God is a super-moral value. Some people may be inclined to call this kind of value a religious value. But in my opinion, this value is not confined to religion, unless what is meant here by religion differs from its meaning as described above. For instance, the love of God in Christianity is a religious value, while the love of God in the philosophy of Spinoza is not, because what Spinoza called God is really the universe. Strictly speaking, the love of God in Christianity is not really super-moral. This is because God, in Christianity, is a personality, and consequently the love of God by man is comparable to the love of a father by his son, which is a moral value. Therefore, the love of God in Christianity is open to question as a super-moral value. It is a quasi-super-moral value, while the love of God in the philosophy of Spinoza is a real super-moral value.

To answer the above questions, I would say that the craving for something beyond the present actual world is one of the innate desires of mankind, and the Chinese people are no exception to this rule. They have not had much concern with religion because they have had so much concern with philosophy. They are not religious because they are philosophical. In philosophy they satisfy their craving for what is beyond the present actual world. In philosophy also they have the super-moral values expressed and appreciated, and in living according to philosophy these super-moral values are experienced.

 

According to the tradition of Chinese philosophy, its function is not the increase of positive knowledge (by positive knowledge I mean information regarding matters of fact), but the elevation of the mind—a reaching out for what is beyond the present actual world, and for the values that are higher than the moral ones. It was said by the Lao-tzu: “To work on learning is to increase day by day;’ to work on Tao (the Way, the Truth) is to decrease day by day.” (為學日益,為道日損。損之又損,以至於無為。) I am not concerned with the difference between increasing and decreasing, nor do I quite agree with this saying of Lao-tzu. I quote it only to show that in the tradition of Chinese philosophy there is a distinction between working on learning and working on Tao (the Way). The purpose of the former is what I call the increase of positive knowledge, that of the latter is the elevation of the mind. Philosophy belongs in the latter category.

The view that the function of philosophy, especially metaphysics, is not the increase of positive knowledge, is expounded by the Viennese school in contemporary Western philosophy, though from a different angle and for a different purpose. I do not agree with this school that the function of philosophy is only the clarification of ideas, and that the nature of metaphysics is only a lyric of concepts. Nevertheless, in their arguments one can see quite clearly that philosophy, especially metaphysics, would become nonsense if it did attempt to give information regarding matters of fact.

Religion does give information in regard to matters of fact. But the information given by religion is not in harmony with that given by science. So in the West there has been the conflict between religion and science. Where science advances, religion retreats; and the authority of religion recedes before the advancement of science. The traditionalists regretted this fact and pitied the people who had become irreligious, considering them as having degenerated. They ought indeed to be pitied, if, besides religion, they had no other access to the higher values. When people get rid of religion and have no substitute, they also lose the higher values. They have to confine themselves to mundane affairs and have nothing to do with the spiritual ones. Fortunately, however, besides religion there is philosophy which provides man with an access to the higher values—an access which is more direct than that provided by religion, because in philosophy, in order to be acquainted with the higher values, man need not take the roundabout way provided by prayers and rituals. The higher values with which man has become acquainted through philosophy are even purer than those acquired through religion, because they are not mixed with imagination and superstition. In the world of the future, man will have philosophy in the place of religion. This is consistent with Chinese tradition. It is not necessary that man should be religious, but it is necessary that he should be philosophical. When he is philosophical, he has the very best of the blessings of religion.

 

 

Problems and Spirits of Chinese Philosophy

The above is a general discussion of the nature and function of philosophy. In the following remarks I shall speak more specifically about Chinese philosophy. There is a main current in the history of Chinese philosophy, which may be called the spirit of Chinese philosophy. In order to understand this spirit, we must first make clear the problem that most Chinese philosophers have tried to solve.

There are all kinds and conditions of men. With regard to any one of these kinds, there is the highest form of achievement of which any one kind of man is capable. For instance, there are the men engaged in practical politics. The highest form of achievement in that class of men is that of the great statesman. So also in the field of art, the highest form of achievement of which artists are capable is that of the great artist. Although there are these different classes of men, yet all of them are men. What is the highest form of achievement of which a man as a man is capable? According to the Chinese philosophers, it is nothing less than being a sage, and the highest achievement of a sage is the identification of the individual with the universe. The problem is, if men want to achieve this identification, do they necessarily have to abandon society or even to negate life?

According to some philosophers, this is necessary. The Buddha said that life itself is the root and fountainhead of the misery of life. Likewise, Plato said that the body is the prison of the soul. And some of the Taoists said that life is an excrescence, a tumor, and death is to be taken as the breaking of the tumor. All these ideas represent a view which entails separation from what may be called the entangling net of the matter-corrupted world; and therefore, if the highest achievement of a sage is to be realized, the sage has to abandon society and even life itself. Only thus can the final liberation be attained. This kind of philosophy is what is generally known as “other-worldly philosophy.”

There is another kind of philosophy which emphasizes what is in society, such as human relations and human affairs. This kind of philosophy speaks only about moral values, and is unable to or does not wish to speak of the super-moral ones. This kind of philosophy is generally described as “this-worldly.” From the point of view of a this-worldly philosophy, an other-world philosophy is too idealistic, is of no practical use and is negative. From the point of view of an other-worldly philosophy, a this-world philosophy is too realistic, too superficial. It may be positive, but it is like the quick walking of a man who has taken the wrong road: the more quickly he walks the further he goes astray.

There are many people who say that Chinese philosophy is a this-world philosophy. It is difficult to state that these people are entirely right or entirely wrong. Taking a merely superficial view, people who hold this opinion cannot be said to be wrong, because according to their view, Chinese philosophy, regardless of its different schools of thought, is directly or indirectly concerned with government and ethics. On the surface, therefore, it is concerned chiefly with society, and not with the universe; with the daily functions of human relations, not hell and heaven; with man’s present life, but not his life in a world to come. When he was once asked by a disciple about the meaning of death, Confucius replied: “Not yet understanding life, how can you understand death?” And Mencius said: “The sage is the acme of human relations,” which taken literally, means that the sage is the morally perfect man in society. From a surface point of view, with the ideal man being of this world, it seems that what Chinese philosophy calls a sage is a person of a very different order from the Buddha of Buddhism and the saints of the Christian religion. Superficially, this would seem to be especially true of the Confucian sage. That is why, in ancient times, Confucius and the Confucianists were so greatly ridiculed by the Taoists.

This, however, is only a surface view of the matter. Chinese philosophy cannot be understood by oversimplification of this kind. So far as the main tenet of its tradition is concerned, if we understand it aright, it cannot be said to be wholly this-worldly, just as, of course, it cannot be said to be wholly other-worldly. It is both of this world and of the other world. Speaking about the Neo-Confucianism of the Sung Dynasty, one philosopher described it this way: “It is not divorced form daily ordinary activities, yet it goes straight to what antedated heaven.” This is what Chinese philosophy has striven for. Having this kind of spirit, it is at one and the same time both extremely idealistic and extremely realistic, and very practical, though not in a superficial way.

 

This-worldliness and other-worldliness stand in contrast to each other as do realism and idealism. The task of Chinese philosophy is to accomplish a synthesis out of these antitheses. That does not mean that they are to be abolished. They are still there, but they have been made into a synthetic whole. How can this be done? This is the problem which Chinese philosophy attempts to solve.

According to Chinese philosophy, the man who accomplishes this synthesis, not only in theory but also in deed, is the sage. He is both this-worldly and other-worldly. The spiritual achievement of the Chinese sage corresponds to the saint’s achievement in Buddhism, and in Western religion. But the Chinese sage is not one who does not concern himself with the business of the world. His character is described as one of “sageliness within and kingliness without.” (內聖外王) That is to say, in his inner sageliness, he accomplishes spiritual cultivation; in his kingliness without, he functions in society. It is not necessary that the sage should be the actual head of the government in his society. From the standpoint of practical politics, for the most part, the sage certainly has no chance of being the head of the state. The saying “sageliness within and kingliness without” means only what he who has the noblest spirit should, theoretically, be king. As to whether he actually has or has not the chance of being king, that is immaterial.

Since the character of the sage is, according to Chinese tradition, one of sageliness within and kingliness without, the task of philosophy is to enable man to develop this kind of character. Therefore, what philosophy discusses is what the Chinese philosophers describe as the Tao (Way, or basic principles) of sageliness within and kingliness without.

This sounds like the Platonic theory of the philosopher-king. According to Plato, in an ideal state, the philosopher should be the king or the king should be a philosopher; and in order to become a philosopher, a man must undergo a long period of philosophical training before his mind can be “converted” from the world of changing things to the world of eternal ideas. Thus according to Plato, as according to the Chinese philosophers, the task of philosophy is to enable man to have the character of sageliness within and kingliness without. But according to Plato, when a philosopher becomes a king, he does so against his will—in other words, it is something forced on him, and entails a great sacrifice on his part. This is what was also held by the ancient Taoists. There is the story of a sage who, being asked by the people of a certain state to become their king, escaped and hid himself in a mountain cave. But the people found the cave, smoked him out and compelled him to assume the difficult task. This is one similarity between Plato and the ancient Taoists, and it also shows the character of other-worldliness in Taoist philosophy. Following the main tradition of Chinese philosophy, the Neo-Taoist, Kuo Hsiang of the third century A.D., revised this point.

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. He performs it not only as a citizen of society, but also as a “citizen of the universe,” tien min (天民), as Mencius called it. He must be conscious of his being a citizen of the universe, otherwise his deeds would not have super-moral value. If he had the chance to become a king he would gladly serve the people, thus performing his duty both as a citizen of society, and as a citizen of the universe.

Since what is discussed in philosophy is the Tao (Way) of sageliness within and kingliness without, it follows that philosophy must be inseparable from political thought. Regardless of the differences between the schools of Chinese philosophy, the philosophy of every school represents, at the same time, its political thought. This does not mean that in the various schools of philosophy there are no metaphysics, no ethics, no logic. It means only that all these factors are connected with political thought in one way or another, just as Plato’s Republic (理想國) represents his whole philosophy and at the same time is his political thought.

For instance, the School of Names (名家) was known to indulge in such arguments as “a white horse is not a horse,” (白馬非馬) which seems to have very little connection with politics. Yet the leader of this school, Kung-sun Lung (公孫龍), “wished to extend this kind of argument to rectify the relationship between names and facts in order to transform the world.” We have seen in our world today how every statesman says his country wants only peace, but in fact, when he is talking about peace, he is often preparing for war. Here, then, there is a wrong relationship between names and facts. According to Kung-sun Lung, this kind of wrong relationship should be rectified. This is really the first step towards the transformation of the world.

Since the subject matter of philosophy is the Tao of sageliness within and kingliness without, the study of philosophy is not simply an attempt to acquire this kind of knowledge, but is also an attempt to develop this kind of character. Philosophy is not simply something to be known, but is also something to be experienced. It is not simply a sort of intellectual game, but something far more serious. As my colleague, Professor Y. L. Chin, has pointed out in an unpublished manuscript: “Chinese philosophers were all of them different grades of Socrates. This was so because ethics, politics, reflective thinking, and knowledge were unified in the philosopher; in him, knowledge and virtue were one and inseparable. His philosophy required that he live it; he was himself its vehicle. To live in accordance with his philosophical convictions was part of his philosophy. It was his business to school himself continually and persistently to that pure experience in which selfishness and egocentricity were transcended, so that he would be one with the universe. Obviously this process of schooling could not be stopped, for stopping it would mean the emergence of his ego and the loss of his universe. Hence cognitively he was eternally groping, and conatively he was eternally behaving or trying to behave. Since these could not be separated, in him there was the synthesis of the philosopher in the original sense of that term. Like Socrates, he did not keep office hours with his philosophy. Neither was he a dusty, musty philosopher, closeted in his study, sitting in a chair on the periphery of life. With him, philosophy was hardly ever merely a pattern of ideas exhibited for human understanding, but was a system of precepts internal to the conduct of the philosopher; and in extreme cases his philosophy might even be said to be his biography.”

 

 

The Way Chinese Philosophers Expressed Themselves

A Western student beginning the study of Chinese philosophy is instantly confronted with two obstacles. One, of course, is the language barrier; the other is the peculiar way in which the Chinese philosophers have expressed themselves. I will speak about the latter first.

When one begins to read Chinese philosophical works, the first impression one gets is perhaps the briefness and disconnectedness of the sayings and writings of their authors. Open the Confucian Analects (論語) and you will see that each paragraph consists of only a few words, and there is hardly any connection between one paragraph and the next. Open a book containing the philosophy of Lao Tzu, and you will find that the whole book consists of about five thousand words—no longer than a magazine article; yet in it one will find the whole of his philosophy. A student accustomed to elaborate reasoning and detailed argument would be at a loss to understand what these Chinese philosophers were saying. He would be inclined to think that there was disconnectedness in the thought itself. If this were so, there would be no Chinese philosophy. For disconnected thought is hardly worthy of the same of philosophy.

It may be said that the apparent disconnectedness of the sayings and writings of the Chinese philosophers is due to the fact that these sayings and writings are not formal philosophical works. According to Chinese tradition, the study of philosophy is not a profession. Everyone should study philosophy just as in the West everyone should go to church. The purpose of the study of philosophy is to enable a man, as a man, to be a man, not some particular kind of man. Other studies—not the study of philosophy—enable a man to be some special kind of man. So there were no professional philosophers; and non-professional philosophers did not have to produce formal philosophical writings. In China, there were far more philosophers who produced no formal philosophical writings than those who did. If one wishes to study the philosophy of these men, one has to go to the records of their sayings or the letters they wrote to disciples and friends. These letters did not belong to just one period in the life of the person who wrote them, nor were the records written only by a single person. Disconnectedness or even inconsistency between them is, therefore, to be expected.

The foregoing may explain why the writings and saying of some philosophers are disconnected; but it does not explain why they are brief. In some philosophic writings, such as those of Mencius and Hsun Tzu, one does find systematic reasoning and arguments. But in comparison with the philosophic writings of the West, they are still not articulate enough. The fact is that Chinese philosophers were accustomed to express themselves in the form of aphorisms, apothegms, or allusions, and illustrations. The whole book of Lao Tzu consists of aphorisms, and most of the chapters of the Chuang Tzu are full of allusions and illustrations. This is very obvious. But even in writings such as those of Mencius and Hsun Tzu, mentioned above, when compared with the philosophical writings of the West, there are still too many aphorisms, allusions, and illustrations. Aphorisms must be very brief; allusions and illustrations must be disconnected.

Aphorisms, allusions, and illustrations are thus not articulate enough. Their insufficiency in articulateness is compensated for, however, by their suggestiveness. Articulateness and suggestiveness are, of course, incompatible. The more an expression is articulate, the less it is suggestive—just as the more an expression is prosaic, the less it is poetic. The sayings and writings of the Chinese philosophers are so inarticulate that their suggestiveness is almost boundless.

Suggestiveness, not articulateness, is the ideal of all Chinese art, whether it be poetry, painting, or anything else. In poetry, what the poet intends to communicate is often not what is directly said in the poetry, but what is not said in it. According to Chinese literary tradition, in good poetry “the number of words is limited, but the ideas it suggests are limitless.” So an intelligent reader of poetry reads what is outside the poem; and a good reader of books reads “what is between the lines.” Such is the ideal of Chinese art, and this ideal is reflected in the way in which Chinese philosophers have expressed themselves.

 

The ideal of Chinese art is not without its philosophical background. In the 26th chapter of the Chuang Tzu, it is said: “A basket-trap is for catching fish, but when one has got the fish, one need think no more about the basket. A foot-trap is for catching hares, but when one has got the hare, one need think no more about the trap. Words are for holding ideas, but when one has got the idea, one need no longer think about the words. If only I could find someone who had stopped thinking about words and could have him with me to talk to!” To talk with someone who has stopped thinking about words is not to talk with words. In the Chuang Tzu, the statement is made that two sages met without speaking a single, because “when their eyes met, the Tao was there.” According to Taoism, the Tao (the Way) cannot be told, but only suggested. So when words are used, it is the suggestiveness of the words, and not their fixed denotations or connotations, that reveals the Tao. Words are something that should be forgotten when they have achieved their purpose. Why should we trouble ourselves with them any more than is necessary? This is true of the words and rhymes in poetry, and the lines and colors in painting.

During the third and the fourth centuries A.D., the most influential philosophy was the Neo-Taoist School, which was known in Chinese history as the Hsuan Hsueh (玄學, the dark or mystic learning). At that time there was a book entitled Shih Shuo Hsin Yu (世說新語), which is a record of the clever sayings and romantic activities of the famous men of the age. It is stated in that book (Ch. 4) that a very high official once asked a philosopher (the high official was himself a philosopher), what was the difference and similarity between Lao-Chuang (i.e., Lao Tzu and Chuang Tzu) and Confucius. The philosopher answered: “Are they not the same?” (將無同?) The high official was very much pleased with this answer, and instantly appointed the philosopher as his secretary. Since the answer consists of only three words in the Chinese language, this philosopher has been known as the three-word secretary. He could not say that Lao-Chuang and Confucius had nothing in common, nor could he say that they had everything in common. So he put his answer in the form of a question, which was really a good answer.

The brief sayings in the Confucian Analects and in the philosophy of the Lao Tzu are not simply conclusions from certain premises which have been lost. They are aphorisms full of suggestiveness. It is the suggestiveness that is attractive. One may gather together all the ideas one finds in the Lao Tzu and write them out in a new book consisting of fifty thousand or even five hundred thousand words. No matter how well this is done, however, it is just a new book. It may be read side by side with the original Lao Tzu, and may help people a great deal to understand the original, but it can never be substitute for the original.

Kuo Hsiang, to whom I have already referred, was one of the great commentators on Chuang Tzu. His commentary was itself a classic of Taoist literature. He turned the allusions and metaphors of Chuang Tzu into a form of reasoning and argument, and translated his poems into prose of his own. His writing is much more about articulate than that of Chuang Tzu. But between the suggestiveness of Chuang Tzu’s original and the articulateness of Kuo Hsiang’s commentary, people may still ask: Which is better? A monk of the Buddhist Chan or Zen school of a later period once said: “Everyone says that it was Kuo Hsiang who wrote a commentary on Chuang Tzu; I would say it was Chuang Tzu who wrote a commentary on Kuo Hsiang.”