SINGAPORE MANAGEMENT UNIVERSITY SCHOOL OF SOCIAL SCIENCES PHIL207 INTRODUCTION TO CLASSICAL CHINESE PHILOSOPHY

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1 SINGAPORE MANAGEMENT UNIVERSITY SCHOOL OF SOCIAL SCIENCES PHIL207 INTRODUCTION TO CLASSICAL CHINESE PHILOSOPHY Instructor: Dr. Steven Burik Office: SOSS Level 4, room 4059 Tel No: ) COURSE DESCRIPTION This course will provide a detailed coverage of the most important works of classical Chinese philosophy from the Spring and Autumn period to the end of the Warring States Period, that is from roughly 722 until 221 BCE. We will look extensively at the two major philosophical schools, Confucianism and Daoism, and relate these two to the other important thinkers of the era. The course will include close readings of the major texts of the time, in selected passages from English translations of The Analects, Mencius, Laozi/Daodejing, Zhuangzi, as well as passages from the Xunzi, Mozi, and Hanfeizi. From these readings we will endeavour an understanding of the most important differences between Western and Chinese philosophy, the differences in interpretation and worldview, how classical Chinese thought has contributed to what China is today, and relate these ways of thought to some current affairs. Near the end of the course we shall take a closer look at the Sun-tzu: The Art of Warfare, a philosophical/military work from the classical Chinese era, popular in Business and Management practices, and relate this work to the philosophical background of the major texts studied. From this we will learn how and why the combination of politics/warfare and philosophy was a natural one in the Classical Chinese worldview, and explain the philosophy behind this combination with a view to the popularity of this work in business and management. As this is a course which requires some insight into philosophical reasoning it is preferable, but not necessary, that students have taken the Analytical Skills (IDIS001) or the Critical Thinking in the Real World (IDIS002) course prior to this course.

2 2) COURSE OBJECTIVES There are several practical goals or objectives to this course. It is anticipated that if you successfully complete this course then you will have acquired both theoretical knowledge of Classical Chinese Philosophy and the moral issues pertaining to Chinese philosophy, and practical skills in philosophical analysis, involving, but not limited to, the specifically Chinese ways of understanding and doing philosophy. You should then be able to: (1) Demonstrate that you understand the most important schools of thought in Classical China. (2) Evaluate these schools in relation to each other. (3) Understand the most important themes of philosophical inquiry in Classical Chinese thought. (4) Explain the major differences between Chinese and Western approaches in philosophy in terms of their strengths and weaknesses. (5) Coherently write and present your individual views in logically sound and rationally structured ways. (6) Relate the philosophical issues and ways of thinking discussed to modern day China and problematics in politics and society. 3) SEMINARS The seminars will be three hour sessions comprising a mixed mode of lecturing, dialogue and student presentations followed by group questions and discussion. A typical seminar will start off with a lecture on the topic of the day, followed by discussion of that topic, a presentation and a discussion of the presentation. Seminars are not designed to give you the answers, but rather to explore the fundamental questions in the discipline. If you are to follow the themes and connected discussions of philosophical problems in the seminars, regular attendance will be necessary. There will be scope for discussion in the seminars. You are encouraged to participate by asking questions to clarify things you do not understand, or by offering comments if you believe this would be helpful. Intelligent participation in seminars requires that you read as much as you can in preparation for your classes, and follow up reading afterwards. SMU encourages students to attend and participate effectively in all lectures. If you are unable to attend class or are prevented from doing so by illness or other cause, courtesy requires that you should inform your instructors. The second half of each seminar is meant to provide scope for you to clarify points that have been raised, to express your own ideas, and to debate opinions with your instructors and fellow students. Each student is required to prepare and defend arguments on a variety of topics before the presentation section of the seminar.

3 4) ASSESSMENTS Class participation: 10% Group presentation: 20% Essays (2): 40% Final examination: 30% Total: 100% Class participation: Students will be graded on quality and frequency of participation in discussions, questions asked or points brought up, and on preparedness and attendance. Group presentation: Student will be required to make a group presentation in one class session. Students will present an outline or summary of the readings for that week, present the key points and come up with questions regarding the material and with topics of discussion, based on examples found within the texts or within modern day settings where such topics are relevant. Essays: Students will write two 4/5 page ( words) essays on one topic of their choice, to be discussed with and approved by the instructor beforehand. Topics could include various key terms of Chinese thinking, the particular way of one of the philosophical schools, the various relations between Chinese and Western philosophy, or an application of Chinese philosophy to a current issue. The first essay will provide a basic outline of the topic and a discussion of the way the various schools of Chinese (and/or Western) philosophy have interpreted this topic. It is not argumentative, but will function as an introduction to the problem that the student chooses and as an outline of what he/she wants to do in the second essay. This first essay will be worth 20% and is to be handed in week 7, before mid-term break. The second essay will be a deeper discussion of your topic, in which you show your knowledge of the different problems that surround it and attempt a solution or a new insight into the problem. This essay will be worth another 20% and is to be handed in the week before final class. * Note: The topic of the essay must be different from that of your presentation. Final Examination: Students will take a 2-hour final examination. The final examination covers all the material discussed in the course of the semester. It will be an open book examination, comprising five questions, of which the student must attempt four.

4 5) REQUIRED READINGS Selected passages from A Sourcebook in Chinese Philosophy from Wing-tsit Chan (Princeton University Press, 1963) will be used. This book is available at Booklink. In addition students will be provided with short passages from the following books: - Sun-tzu: the art of warfare, translated by R.T. Ames (Ballantine Books, 1993) - The Analects of Confucius, translated by R.T. Ames & H. Rosemont, jr. (Ballantine Books, 1998) -The Mencius, translated by D.C. Lau (Penguin, 1970) -DaoDeJing, translated by R.T. Ames & D. L. Hall (Ballantine Books, 2003) -Zhuangzi, translated by B. Watson (Columbia University Press, 2003) -Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu, translated by B. Watson (Columbia University Press, 1967) Other writings will be included if such is necessary during the course. 6) TOPICS BY WEEK SEMINARS 1 WHAT IS CHINESE PHILOSOPHY? Introduction and outline of the course. 2 CONFUCIANISM: The Analects. 3 CONFUCIANISM: The Analects. 4 CONFUCIANISM: Mencius. Idealistic Confucianism. TOPICS AND REQUIRED READING Explanation of key concepts and approach that we will take, with a special focus on the main differences between Western and Chinese philosophy. The problem of language and translation. Preface and pages 3-13 Introduction to Confucius thought and his person. Exploration of the notions of filial piety, ritual propriety, the love of learning. Pages The rectification of names and translation: the function of language. Permanence and impermanence: The notion of situationality: righteousness vs. appropriateness in Confucius humanism. Pages human nature as originally good. The ways to retrieve the lost nature: Righteousness, humanity, the right to revolt. Pages 49-83

5 5 CONFUCIANISM: Xunzi (Hsun Tzu). Naturalistic Confucianism. 6 THE FIRST CHALLENGE TO CONFUCIANISM: Mozi (Mo Tzu). 7 DAOISM: Daodejing. FIRST ESSAY deadline human nature as originally evil. Why man is evil by nature and good only through civilisation. Language and reality: by convention only. Pages Tian (nature, heaven) as the productive factor: The continuity between man and the heavens. Arguments from authority, empirics and utility. The shift from aristocracy to meritocracy. Pages Western translations and worldviews imposed. Exploration of key concepts: dao, wuwei, ziran, tian. The ineffability of dao: transcendent reality or process cosmogony? Pages DAOISM: Daodejing. Yin-yang: dichotomy or supplementarity. The impossibility of a final ground. Being and Non-Being (you and wu). Guidance for a philosopher king: the rule by wuwei. The major differences between Confucianism and Daoism. Pages DAOISM: Zhuangzi. The deconstructionist sceptic. Not saying anything final, but still saying something: the provisionality and descriptiveness of language in Early Chinese philosophy. Pages Visit to Daoist Temple Understanding the links between philosophical and religious Daoism. 12a DAOISM: Zhuangzi. Experience, anticipation and spontaneity. Knowing in Daoism: to learn or not to learn. Exploration of a different way of knowing. Zhuangzi: mystic or relativist? The escape from public office as a way of integrity. Pages b LEGALISM: Hanfeizi (Han Fei Tzu). Legalism as a critique on Confucian values. The pragmatic and ruthless approach to government. How the legalists turned dao to their advantage. Confucian pretence, legalist reality? Pages

6 13 APPLIED PHILOSOPHY: Sun-tzu. Wisdom and war 14 Study week No class 15 Final Exam The connection in the Chinese worldview. War as a last resort. The central notion of Harmony in Chinese philosophy: war as a means to redefine social/political order. Shih (strategic advantage), Yin (adaptation to circumstances), and Chih (pre-knowledge): Know your enemy and know yourself. The yin-yang deliberations of the strategist. Revision of course. Selected passages from Ames Sun Tzu: The Art of War. 7) ACADEMIC INTEGRITY All acts of academic dishonesty (including, but not limited to, plagiarism, cheating, fabrication, facilitation of acts of academic dishonesty by others, unauthorized possession of exam questions, or tampering with the academic work of other students) are serious offences. All work (whether oral or written) submitted for purposes of assessment must be the student s own work. Penalties for violation of the policy range from zero marks for the component assessment to expulsion, depending on the nature of the offense. When in doubt, students should consult the instructors of the course. Details on the SMU Code of Academic Integrity may be accessed at 8) ACCESSIBILITY AND ACCOMMODATIONS SMU strives to make learning experiences accessible for all. If you anticipate or experience physical or academic barriers due to disability, please let us know immediately. You are also welcome to contact the university's disability support team if you have questions or concerns about academic accommodations: included@smu.edu.sg END