A book report
‘The Chinese Mind; Confucius to Sun Yat-sen‘
By Gun-Hsing Wang
Asia Press JD NY 1946
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Table of Chapter Contents
1. Chinese Cultural Founders / 500 BC
A. Confucius and Social Schools
B. Laotzu and Taoist Philosophy
C. Motzu, Kuan-Chung, Sun-Wu
2. Confucian Culture Shift
Chin, Shih-huang-ti, Chu-Hsi, Wang Yang-ming
3. Modern Ching School / 1644-1911
A. Manchu Conquest
B. Dr. Sun Yat-sen – Chinese Republic Founder
C. Appraisal
Preface
A story of Chinese thought from Confucius to Sun Yat-sen, over 25 centuries. Includes history, sinology, philosophy, and cultural traditions.
Intro
WW2, Occident, UN
This book was written by a Chinese author in 1946 who considered China part of the Orient and called it the Celestial Empire in places. He believed we must make the best of our shared World, and that means negotiating differences for our best benefits.
I. Birth of Chinese Thought
Humanism determined Chinese traditions, as moral concepts were integrated into all aspects of life in societies and civilization. In politics Art and Technique (Chi) are both important, because virtue is better than efficiency. In military science Chinese believe that love, faith, and trust are superior to weapons and warriors. Religious value is determined by good achieved. Literature is judged by moral lessons it contributes to readers. The spirit of Nature (Tao) is most “the way” in Art. The Chinese nation was founded eons ago on the banks of the Yellow River.
II. Confucian School
Confucius / 551-478 BC
“The way of the Great Learning is to make the virtues shine; to teach and encourage people to strive for good till supreme good is reached.” – Tseng-Tzu
Tseng-Tzu was a contemporary of Confucius, circa 500 BC.
‘Tzu’ is a title meaning “Master”, applied to many teachers.
Confucius did not invent philosophy, but he is one of the greatest philosophers known.
Confucius is the Great Sage for all ages. He compiled all ancient writings, histories, records, and folklore. Confucius chose ideas from his archives to incorporate into his own philosophy dedicated to social wisdom for common practice of manners and psychological perspectives.
In the time of Confucius the emperor’s authority was limited to the capitol, because China was divided into hundreds of feudal kingdoms, with dukes and princes. The lords fought each other for more control, so harsh war was constant. Morality was less important than loyal obedience to social and family systems.
Confucius was a government official, but traveled and became a teacher. As a scholar Confucius focused on editing. His aristocratic family were servants to lesser nobility. He was a retainer class who helped collect taxes, and kept cattle.
Confucius represented traditional conservatives, and thus was popular to those servants who respected authority and authorities who wanted respect. Old money and war mongers liked his values for using in their propaganda, probably similar to how Plato and Aristotle were used by the upper ruling class.
The Confucian Golden Rule
Sharing goods leads to prosperity.
The goal of Chinese democracy is this goal of equality. Dr. Sun Yat-sen founder of the Chinese Republic, quoted the ancient Book of Rites: “When the Golden Rule shall finally prevail, the world will belong to all. We will elect virtuous capable leaders. There will be mutual trust and neighborliness. People will not only love their own families, but every one will care for each other. There will be plenty of shared commodities of less need for ownership. Conspiracies and disorders will reduce as crimes will be less due to strong communities. This is the Golden Rule.”
Confucius’s grandson Tzu-Szu called the Golden Rule “The Great Learning”.
“The way of the Great Learning is to make virtues shine, by teaching and encouraging good goals until the supreme good is reached.” – Tzu-Szu
Shu = reflective love or same heart
Shu is the sustaining virtue of the world society. Love and knowledge are the basis for the Golden Rule. Shu is consistent with conscience. It contains both yin and yang, as the Golden Rule has both “do” and “do not” versions (Silver Rule), or sides to it.
III. Wang Yang-ming / 1472-1528 AD
material knowledge, bamboo garden meditation
IV. Mencius / 372-289 BC
Mencius was the founder of Chinese democracy.
Mencius preached peace and political wisdom based on ancient virtues, but no one in power in his circles agreed with him, so he retired to study Confucius privately. Mencius studied under a disciple of the grandson of Confucius, and became almost as saintly as Confucius. Mencius taught democracy and personal values. Not because people tend to be bad, but because being good is natural for humanist society. Bad things happen, but we can choose to find solutions, like finding or growing good food.
Mencius lived in the native Province of Confucius.
Age of Golden Rule / 2357-2255 BC
King Yao the Good said “Heaven listens to the population.”
Yi doctrine is the moral duty to pursue virtue, because it is a moral force of power.
Kao-tzu said “Human nature is flowing water, it can be made to move in different directions, because it is flexible, neither good or evil.”
Mencius disagreed saying “But water does not flow up. As water flows down, we tend towards good. If we go against our nature or universal nature, like water we will rebel and course correct.
Su-Wu / 140-60 BC
Su-Wu was ambassador to Tartars. He held back invastion by Yi diplomacy. Kublai Khan grandson of Genghiz Khan led the Mongol hordes who occupied China. Su-Wu was tortured in a Mongolian prison and exiled to Siberia. His loyalty served the Celestial Empire.
V. Hsuntzu / 360 BC
Hsuntzu was a practical Confucian
He said “We should practice thrift and enrich our sources of wealth. Our way is to move, learn, and work. It is ok if we take longer in competition, but we can reach goals with more steps or slower steps in our own time. Activity is key to good work.
VI. Taoist School
Laotzu / 570-460 BC Philosopher of Taoist Mysteries
Taoism enables us to concentrate our mind by simplification, let things go, live with less worry, and enjoy more. Laotzu’s thoughts were recorded in a book called ‘Tao-te-Ching‘ or ‘On The Infinite Way’ with 8 chapters.
Szu-ma Chien wrote “Laotzu studied the infinite way of the Universe. He lived in the Chow Kingdom, but left as it fell. He wrote his book upon a request by a border guard, to document his wisdom for others. Then Laotzu vanished across the border.”
Although Laotzu was Atheist, he was adopted by the traditional religion of China, Taoism, to compete with the popularity of imported Buddhism. In 100 BC China had unity, and allowed for philosophy. Doing nothing in praise of ‘oneness’ was popular. Passivity was popular and found in both Buddhism and Taoism, but Confucianism was secular and so prioritized politics over religion. The two Chinese religions also both offered after-life theories and miracles. Mystery is appealing to many, if it is not too confusing or difficult.
Taoist alchemicists wrote books on magical potions to aid clients. Chang Daoling sold spells to cure bad spirit sickness. Mongols conquered China in 200 AD, and were tolerant of Taoism. Confucius had ethics to harmonize human relations, despite ethnic differences. Laotzu disagreed that complex society could solve its own complex problems with adding more rules. By making things overly complicated we can make things worse, but the key is simply finding and following the best path or way for us. Laotzu proposed we rely less on people for enlightenment. If we follow natural tendencies, we worry less. Human complexity confuses us along the way, and leads to suffering (as in Buddhism), but being aware of what is deep vs what is superficial is wise. Society has too many false illusions for ethics to calculate justice. Even material reality is not what it seems, because of its cosmic scale. Humans are not so different from other animals or other cosmic units like raindrops or trees. Yes we can think and move, but we are not independent of natural laws. We are like grains of sand, but the Tao is all, including the wind and waves that we cannot control as tiny individuals.
Tao cannot be seen, heard, or felt as material objects. Tao is timeless and spaceless. Tao had no beginning and has no end, it is truly immortal beyond the Universe. Tao creates all things. Tao has 4 phases: normalcy, naturalness, selflessness, and nothingness.
Special or super people are not more important to the Tao than average people due to their mass as masses. Rare beauty is un-Tao-ly to venerable philosophers. The more extra-ordinary, the more ugly to the majority, who have Tao standards that are reasonable when based on natural functions. Extremes are not normal for the Tao. Moderation is the best way to sustain existence, following general laws of nature. Even a “virtuous few” elites divide humanity. To unite humans with Tao, we must accept common normality as prevalent, even as trees lose their leaves in the Fall. What we think is virtue, is not always true. The wise can be hypocrites in many ways, despite being wise in some important ways. Consistency is more true for rocks, than for people who tend to be fickle and are most certainly fleeting.
VII. Motzu / 468-390 BC
Universal Love – Motzu / Mozi / Mohi / Micius Mo Di
List of Mohist virtuous acts (there are other versions of his doctrines):
1. Rescue the weak, care
2. Resolve fights
3. Abhor aggression
4. Advocate diplomacy to disarm
5. Work for the world
6. Be thrifty and practical
7. Respect religion, moderately
8. Be useful, just do it
9. Find the logical pattern
10. Treat others as equals
Motzu opposed the Confucian concept of destiny, because hard work and love can change our luck or fortunes. He also disputed the Confucian practicality of loving relations in relative degrees, in favor of universal love or loving everyone the same. He was born the same year that Confucius died (479 BC), in the same birthplace of Lu.
VIII. Kuan-Chung / Guan Zhong / 720-645 BC
New Life Movement – Earthly concerns of society
Bureaucracy for the Basics of Life: Food, Clothing, and Shelter
Chiang Kai-shek advocated the New Life basics in 1934. Kuan-Chung said it takes courage to demand the basics of life from hateful critics and selfish leaders, but it must be done for survival in society. We are not in the wild anymore, so to be useful we must first have the basics; not subject to whims or random opinions of what is useful. Popular opinions are fickle, so the basics should not be up for voting or denied by dictators.
Zhong was Chancellor under Duke Huan of Qi, who argued that lack of virtue does not harm a ruler’s ability to rule. Confucius was critical of him for his luxury and ignorance. However morality was included in his tenets, and he did help his hegemon to be more virtuous or at least polite. He bypassed aristocrats using central hegemony.
Zhong 4 Tenets: Propriety, Morality, Purity, Honor
Fa-Chia for legal governing. legislative philosophy. civilized logic. more materialist than moral. concern for business profits made him more Capitalist than Confucian. His priority of living standards made him more Communist than Confucian also.
IX. Sun-Wu / Sun-Tzu / 722-481 BC
Master of War, founded Chinese military strategy schools
222 wars during Spring-Autumn period
‘Methods of Warfare’ 13 volumes
war is bad but has no fair rules, expect those imposed on losers.
loyalty is a key to success. war has keys to success, which are concepts for victory and winning strategies. “know your enemy defeating them. defeat them if possible before battles, but if battle must happen then destroy their will to fight to end violence and have peace instead of war, as war is too unpredictable for power and horrific for all sides.”
war is serious life and death of China (might not have been called China then).
Strength is security, but when not stronger than an enemy hide and strike when they are weakest. Hold in high ground for advantage.
5 types of Spies: native, elite, reverse, dumb, and daring
X. Ch’Ln Shih-Huang-Ti / 259-210 BC
Totalitarian despotic rule. no true expression, severe punishments were so bad that the period serves as a warning to Chinese culture. It resulted in Confucian revival to counter the damage to societies. The dictator was beheaded.
XI. Confucian Revival
Han Dynasty with districts
respect for peace and scholars. meant gov. representation. rational religion. celestial empire. 1314 scholar rule restored, after Mongols.
XIII. Chu Hsi / 1130-1200 AD
Chu Hsi was a Confucian author
He wrote 121 booklets of essays on Confucius and had many students
North China was invaded by Chin Manchurians.
XIV. Wang Yang-Ming / 1472-1528 AD
Individualism
Inborn goodness gives us fortitude. Greatness grows with hardships.
Wang experienced terrible exile, and chose to fortify peace of mind. When times are tough, we prove ourselves. Understanding reasons is a key to wisdom.
Unobstructed omnipotent natural love is a key to happiness and a better world.
CHINESE NEW ERA
XV. Manchu Conquest 1644 AD
XVI. Dr Sun Yat-Sen – founder of Chinese Republic / died in 1925
“Struggle For Peace”
XVII. Sun Yatsenism
Chinese political blueprint for Reconstruction
General Chiang Kai-shek promised to carry out plans of basic principles.
1917 Democratic Process Guide. 1918-21 Sun’s theory for Industry.
XVIII. Appraisal
Western Stages of Psychological Reaction to China
1. Excited about interesting stereotypes
2. Disappointment of harsh realism of human flaws
3. Spiteful hatred of China, then slow reluctant Love. but this is a social mirror common for human nature for any subject of study.
China does not want wars, civil or foreign.
We want Democracy for economic well-being of masses.
There are reasons to justify Chinese pride.
[End of book summary]
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SCOD Urban Architecture Notes
Posted in Alternative Architecture, Book Reports, Critical Commentary of Civilization, Historic Architecture, Languages, Politics, Pub Library, Recommendations & Tributes, SCOD Online School, Sustainability, Uncategorized with tags architects, architecture, City, design, language, modern, new, pattern, planning, private, public, soulless, urban, urbane, urbanism, urbanists on May 17, 2020 by DrogoAmerican architecture has ‘plurality and duality’. We have a variety of expression with scales of space and attitude, for the rich and poor. We have a modern design duality of rectilinear and organic architecture. Rectilinear modernists have been influenced by: Gropius, Loos, Corbu, Mies, Meier, Kahn, and Johnson. Organic modernist heroes are fewer, and there are fewer of us: Wright, Moss, Gehry, Solari, and Predock.
New Urbanist sprawl still faces the problems of commercialism vs community. Their planning principles have helped us to have more mixed-use zoning, but we still have the problems of Capitalism in decline, with an expanding lower class, destroyed middle class, and imperial upper class. New developments in Maryland and West Virginia seem to ignore the problems of population debt infrastructure, ecological devastation, agricultural decline, and transportation congestion all for the sake of profit.
Moynihan said our cities were ‘soulless’, like Diogenes he was holding a lamp for architectural self-examination. Cities are not as safe as we would like, and we should always remember their epitaphs are too often ‘military target’. Violence and migration are the main problems of our ‘urbane’ urban design. We have so often been wrong in our problem solving, it is clear we need to learn more from our past patterns of tradition. The corruption in politics that creates bad planning, can only be countered by an aware and active population willing to conspire and protest more than the elites can bribe, to bring attention to values which cannot be bought.
‘A Pattern Language’ by Chris Alexander explains how architecture is about relationships. There are many cultural associations and historical traditions that can be better than soulless sterile machines for living. Architecture is sculpture for living, and we should not ignore sociology and heritage for the sake of industrial convenience to serve a consumer society that is destroying our global environment for profit. Yes we should have standards for structures that are able to shelter us without collapsing, but sustainability must also include the arts and nature.
References:
‘American House Now‘ by Doubilet & Boles
‘Better Places‘ Chapter in ‘Geography of NoWhere’
‘Pattern Language’ Relationships by Chris Alexander
‘New Urbanism, Second Generation‘ by Beth Dunlap
‘The Soulless City‘ by Moynihan
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