Hi. I'm very happy to welcome you to Renmin University of China in Beijing. We are very thankful to the university for allowing us to do some of our work here. And by the way, what you see behind us is a copy of the Great Learning, a text that we have looked at the last time. Now, from ancient China to Neo-Confucianism, we have covered a great deal of ground. Zhu Xi and Neo-Confucianism is itself a large topic. And what I really want you to see is both the continuity and change in the development of Confucian philosophy and also the logic of that development. Yes, there is continued emphasis on ethical self cultivation and focus on key concepts such as Ren, Humanity and Yi, Rightness. The direction of Confucian philosophy remains firmly set on realising the ideal society in which harmony prevails. But the way in which these concepts are now understood and presented and in Zhu Xi through the dual perspective of principle in itself and what may perhaps be called existential engagement which always involves both the potential perfectibility of human nature and the weakness of the human heart and mind. I don't know what Confucius might say about the extensive use of the concept of principle. What we do know is that Confucianism is a living tradition which is to say that it is always evolving. We began at the start of this course with a quick tour of ancient China. This is necessary because the concern with harmony has very, very deep roots. And this sense of harmony concerns not only sociopolitical relationships, but also between human beings and nature and the spiritual world. The world of ancient China during the Shang dynasty and the Zhou dynasty, you recall, was culturally rich with a sophisticated written language, advanced technologies and a highly developed religious tradition. Rituals played an important role in ancient Chinese religion. Ancestor worship was central. The system of hereditary ruler-ship established a strong political base. All these were to leave a mark on the rise of Confucian philosophy, as in many ways Confucius sought to transform the prevalent understanding of ritual kinship and kingship at that time. During the Zhou dynasty, the emphasis on virtue as the basis of political rule became increasingly apparent. This is closely tied to the concept of the Mandate of Heaven which later became a key element of Confucian self understanding. The contours of classical Chinese education began to take shape during this time. The six arts of rituals, music, archery, charioteering, writing and arithmetic formed the basic training of the educated elite. As the Confucian tradition grew, the Five Classics that is the Classic of Poetry, the Classic of History, the Book of Rites or Ritual Practices, the Spring and Autumn Annuals and the Classic of Changes. These five then later became the core curriculum as it were of Chinese higher education until the modern era. During the Han dynasty, the Analects of Confucius and the Classic of Filial Piety were added to this list. Incidentally, there are recent reports that a Han dynasty royal tomb discovered and currently under excavation in Jiangxi Province in southeastern China may contain an old version of the Analects which should, definitely should, add to our understanding of the growth of the Confucian tradition. With the success of Zhu Xi's reformulation of Confucian philosophy, the Four Books that is, the Analects, Mencius, Great Learning and Doctrine of the Mean then came to complement the Five Classics and served as the basis of traditional Chinese education from the fourteenth century to the early twentieth century. Through education especially, Confucianism spread far and wide and influenced really every aspect of Chinese culture. Confucius arrived on the scene at a time when the rule of the Zhou dynasty was in clear decline. There is a strong sense of mission, I would argue, in Confucius self understanding a commitment to restoring order and harmony to the world. From the Analects, we gather that for Confucius the Dao or Way to restoring order and harmony does not lie in harsh laws or military might, but in ethical transformation. Now, the diagnosis was bleak as all the symptoms were pointing to political disorder and social disharmony. These symptoms reflect the corruption of human relationships. And the Confucian remedy lies in reforming social organisations from the debilitating web of interest and power relations back to an empowering network of ethical relationships. Social existence is complex and the ideal of harmony represents a recipe of managing social complexities. That is to say, not only as a desired end state, but also as a process of ethical transformation. To accomplish this, Confucius argues we must start by cultivating strong ethical roots within ourselves. The concept of the ideal Junzi is set in this context. Gentleman, Junzi, or VIP of nobility, you might say, is no longer a hereditary title reserved for those in political power, but now redefined radically as a universal ethical ideal. This was a momentous shift with far-reaching implications. If the Junzi or gentleman ideal is regarded as the core of the Dao, upon whom the realisation of universal harmony depends, then the Confucian view needs to spell out the ethical substance of the ideal Junzi. And at the practical level, ensure that everyone has the opportunity to strive to becoming a Junzi which means at the very, very least wide access to education and recognition based on ethical accomplishments. The ideal Junzi, you recall, is defined by his virtuous character and irreproachable conduct. And in this connection, we spend a good deal of time on the integrally related concepts of li, Proper Conduct and Ren, Humaneness or Humanity. Now, we should review this but let's take a short break, first.
