View of the Sage and the Awareness of the Transmission of Dao in Pre-Qin Confucian Philosophy: A Critical Study of The Analects, The Mencius and The Doctrine of the Mean
Date Issued
2015
Date
2015
Author(s)
How, Zhan-jie
Abstract
Adhering strictly to the threefold research methodology of “defining key conceptual terms”, “clarifying the basis of propositions for value judgement” and “reconstructing the philosophical system”, this thesis engages in a comprehensive study of Pre-Qin Confucian texts with the intention of achieving the following objectives: (1) examine and elucidate the rich intellectual content of important concepts such as “sagely” 聖, “the sage” 聖人 and “the Way of the sages” 聖人之道; (2) explicate the appropriate conceptual relationship between “the Way of the Junzi” 君子之道and “the Way of the Sages” in the Confucian context; (3) reevaluate the fundamental Confucian tenets regarding human nature and the “transmission of Dao” based on our understanding of the Confucian “View of the Sage” 聖人觀, culminating in the advancement of a coherent and systematic explanation as to how the Confucian Dao should be properly realized. In order to achieve these objectives, this thesis seeks to answer four main questions. First and foremost, what is actually connoted by seemingly abstract concepts such as “sagely” and “the Sage”? In other words, what are the criteria for one to be recognized as a Sage in the Confucian sense? Secondly, how should we interpret the intricate conceptual relationship between the Junzi and the Sage? Thirdly, is it plausible for us to reflect on the awareness of the transmission of the Dao 道統意識 shared amongst Sages and Junzi (or Sage-disciples) based on our understanding of the Confucian “View of the Sage”? Last but not least, is the Confucian “View of the Sage” consistent with its view of human nature? If so, how do these two propositions cohere with each other? Based on a critical study of the Confucian “View of the Sage” as represented in The Analects of Confucius, The Mencius and The Doctrine of the Mean, followed by a thorough reassessment of the problematic Confucian concept of the “transmission of Dao”, we reached the following three conclusions. First, regarding the proper definition of the term “Sage” in Confucian philosophy, we understand it to be an honorable title conferred by succeeding generations of Junzi upon a Junzi who has passed on. In this sense, such a title is not merely a product of exalting the Junzi’s outstanding character or life’s work. More significantly, it signifies a mutual recognition within the wider Confucian community of this particular Junzi as an exemplar of morality not only worthy of respect and reverence, but also serving as inspiration and mentor to future generations of Junzi or Sage-disciples. Moreover, Junzi (or the Way of the Junzi) and the Sage (or the Way of the Sages) are not two self-sufficient and unrelated concepts within Confucian philosophy. They are in reality a pair of mutually justifying and reciprocally illuminating concepts: on the one hand, the Way of the Junzi posits the Way of the Sages as its ultimate end, on the other, the Way of the Sages fulfils its purpose insofar as the Way of the Junzi is manifested adequately in the world of experience. In more explicit terms, the Way of the Sages actualizes itself in the form of an “intentional field” 意義場域, which unites Confucians from different generations through the medium of Sage Teachings. In this unique “intentional field”, aspiring Junzi or Sage-disciples model their own pursuit of Dao on past Sages by studying their chronicles, achievements and personalities. More importantly, such an “intentional field” is tenable because Pre-Qin Confucians unanimously accept the fundamental notion that “the sagely and the profane share a common mind-heart”. On one end of the spectrum, every individual has the innate capacity to accord himself with the Way of the Sages through steadfastness of will and commitment to practice; on the other end, the Way of the Sages (through the medium of Sage Teachings) has the obligation to illuminate each individual’s path toward sagehood. Therefore, the Way of the Junzi and the Way of the Sages are in truth two closely-related and intertwining aspects of the Confucian Dao: Without postulating the Way of the Sages as the ultimate end to which the Way of the Junzi works tirelessly toward, the former would be reduced to nothing but an otiose concept; similarly, without the Way of the Sages playing an instrumental facilitating role in the manifestation of the Way of the Junzi, that the latter could validate its own realization would be nearly inconceivable. Secondly, building upon findings from preceding sections, we seek to highlight the common themes and ideas expounded in the three main Pre-Qin Confucian texts with regards to the Confucian “View of the Sage” and integrate these scattered and isolated narratives within a systematic theoretical framework, by introducing a novel concept known as “awareness of the transmission of the Dao” 道統意識. Even though the object of awareness is the historically problematic concept of Dao-tong 道統, our understanding of this concept departs from the traditional emphasis on the canonization and sanctification of certain unique individuals under a fixed genealogy (this is also the reason why we elect to translate 道統意識 as “awareness of the transmission of the Dao” and not “awareness of the genealogy of the Dao”). Instead, two things are most imperative to such a form of awareness: (1) the inborn potential and latent desire to attain sagehood which resides within every individual’s mind-heart; (2) the active facilitating role played by past sages in guiding Junzi or Sage-disciples of the present toward the ultimate goal of sagehood, through the mediating forms of outstanding moral accomplishments and exemplary personality models. In a nutshell, the “awareness of the transmission of the Dao” is most concerned with the inner spiritual dimension of Confucian tradition. Furthermore, even though such a form of awareness is essentially grounded on the moral agent’s independent pursuit of a moral life, it is also able to transcend the relatively limited “intentional field” of each individual moral agent, and move freely within the shared “intentional field” jointly created and preserved by successive generations of Sages and Sage-disciples. Hence, our notion of the “awareness of the transmission of the Dao” comprises of both synchronic and diachronic dimensions. In other words, it is not only interested in how moral agents interact with one another in their present form of existence (synchronic dimension), but also the proper way in which Sages and Sage-disciples across different timeframes accord and relate with one another, as exemplified by a strong sense of communion and shared identity (diachronic dimension). In the final part of the thesis, we turn our attention from the founding of a new theory to its justification within the entire Confucian theoretical framework. We compare the “awareness of the transmission of the Dao” proposition (which epitomizes the Confucian Dao) with the Confucian view of human nature, and examine whether both propositions are logically consistent. Our conclusion is that Pre-Qin Confucians hold the basic view that “human nature is inclined toward goodness” 人性向善, and that this view of human nature shares a direct correspondence with the “awareness of the transmission of the Dao” proposition: Once an individual holds firm to the belief that “human nature is inclined toward goodness”, and consequently dedicates himself or herself to the realization of specific acts of goodness, he has in fact satisfied the conditions of Junzi or Sage-disciple. As a Junzi or Sage-disciple, he or she then consciously partakes in the continual manifestation and transmission of the Way of the Sages, in which case he or she is obligated to maintain an emotional and intellectual attachment to the Sages of the past.
Subjects
Pre-Qin Confucians
View of the Sage
Way of the Sages
Awareness of the transmission of the Dao
Human nature as inclined toward goodness
Type
thesis
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