History 546.01: Topics in Chinese History --"Confucianism in Chinese Society"

Autumn 2001 Cynthia Brokaw

Control # 10205-9 Dulles 157, 292-7241

TR 9:30-11:18 brokaw.22@osu.edu

Bolz 314 Office hours: TR 3:30-5:00

China is commonly identified as a "Confucian" society--it is said to have a Confucian family system, a Confucian political ideology, a bureaucracy chosen according to Confucian principles, and so forth. Once labeled the "straight-jacket" of China by a famous early twentieth-century Chinese scholar, Confucianism has often been blamed for what is perceived as China's failure to develop a modern society. Yet, more recently, Confucianism has been upheld as an ideology that can facilitate the modernization of China and other East Asian nations. Furthermore, these days we in the United States are often told that the ills of American society could be cured by the introduction of certain Confucian values, particularly into family and inter-personal networks. What do these claims mean? How valid are the arguments for the identification of China as a Confucian society? What is the relationship between Confucianism and economic modernization? Are Confucian values not only universally applicable but also universally beneficial?

In this course, "Confucianism in Chinese Society," we will examine, first, the evolution of Confucian thought (Part I); its integration into Chinese political, social, economic and cultural institutions (Part II); and its modern relevance in China, East Asia, and beyond (Part III). By considering how Confucian beliefs inform the conduct of daily life, we will also consider the transcultural applicability of Confucian ideals to societies beyond China and the other countries of East Asia.

History 546 is largely a discussion course--that is, there will be some lectures, but the focus will be on the discussion of primary and secondary sources that reflect the role that Confucianism has played and does play in Chinese, East Asian, and Western societies. The success of the course depends on careful and thoughtful reading of the assigned materials by the students and their consistent participation in class discussions of the readings and lecture material. By the end of the quarter, students who have conscientiously and thoughtfully listened to the lectures, done all the required readings, and participated in the class discussions, should have gained, first, a clear sense of the fundamental principles and values of Confucianism; second, an awareness of the role these principles and values have played in the formation of Chinese society and culture; and third, the background to form opinions about the contemporary relevance of Confucian values to East Asian and Western societies. Students will also have an opportunity to improve their critical reading abilities, in both primary and secondary sources, and their analytical writing skills.

Required Readings:

The following required readings are available for purchase at the Student Book Exchange:

Learning to Be a Sage: Selections from the Conversations of Master Chu, Arranged

Topically, translated by Daniel K. Gardner.

China’s Examination Hell by Ichisada Miyazaki; translated by Conrad Schirokauer.

Family, by Ba Jin (Li Feigan).

Confucius Lives Next Door by T.R. Reid.

A packet of required readings is available from Cop-ez in Tuttle; all packet readings are identified by number on the “Course Outline.”

In addition, there are also some readings on electronic reserve; these are listed on the “Course Outline.”

Most of these texts are also on paper reserve in the library; the call numbers of these texts are listed on the “Course Outline.” Two textbooks have also been placed on reserve, should you feel the need to consult a chronological survey of Chinese history: Jacques Gernet, A History of Chinese Civilization (DS721 .G431) and Conrad Schirokauer, A Brief History of Chinese Civilization (DS721 .S3675 1991).

Grading and Course Requirements:

Students are responsible for all materials, lectures, discussions, and readings. All university rules regarding cheating and plagiarism are applicable; it is the student’s responsibility to be familiar with them. This syllabus and any study aids supplied to the students in this course are subject to change at the discretion of the instructor. Any further instructions regarding course requirements given verbally by the instructor are as binding as written instructions.

More specifically, the requirements for the course are:

1. Class Participation: Since this course is primarily a discussion course, a significant portion of your grade is based on your attendance and participation in class discussions. Participation in the class discussions should be based on careful reading of the works listed under the relevant class meeting and students should have completed the reading before the class meeting. If I find that students are not keeping up with the reading, I reserve the right to give quizzes on the reading material. Any quiz grades would be incorporated into the “attendance” portion of your final grade. 25%.

Two unexcused absences are allowed. If you miss a class session, please get notes from another student in the class—I cannot repeat lectures or hand out my lecture notes.

2. Two short (no more than 750 words) papers, each due at the beginning of class discussion on the relevant topic (see "Course Outline" for the relevant due dates). You can select which two of these papers you would like to write from four options--see the "Course Outline" for the listings of these options. 20%/paper for a total of 40%.

All essay-type written work is graded according to three major criteria: a) the quality of the analysis or argument; b) the accuracy, relevance, and quantity of evidence provided to support the analysis or argument; and c) the quality and effectiveness of the organization and writing.

3. A final paper, of no more than 2000 words is due on 12/4 by 5:00 in my office. This paper should compare the Confucian values presented in the readings for the last section of the course (from Tu Wei-ming, Confucius Lives Next Door, and Boston Confucianism) and place these in the context of our discussion of Confucian thought and values in Chinese society. Is Confucianism exportable? 35%

Further instructions will be provided for all the assignments.

No late assignments will be accepted without the prior agreement of the instructor and/or the submission of a doctor's note. Course overloads and work duties are not acceptable excuses for late assignments, missed exams, or for failure to participate fully in other class activities. Late papers and exams will be marked down one grade (that is, an “A” becomes an “A-”) for each day they are late, weekends included.

All students must be officially enrolled in the course by the end of the second full week of the quarter. No requests to add the course will be approved by the department chair after that time. Enrolling officially and on time is solely the responsibility of each student.

Any student who feels that he or she may need an accommodation based on the impact of a disability should contact me privately to discuss his or her specific needs. Please contact the Office for Disability Services at 614-292-3307 in Room 150 Pomerence Hall to coordinate reasonable accommodations for students with documented disabilities.

Prerequisites: It would be helpful if students were familiar with the material covered either in History 131/132 or in History 345.01.

COURSE OUTLINE:

Introduction.

9/20 R 1. China as a "Confucian" Society.

PART I: The Intellectual Tradition.

A. Early Confucian Thought.

9/25 T 2. The Setting: The Roots of the Confucian Tradition.

"Chinese History: Names, Dates, and Romanization" (packet, #1).

Excerpts from the Classic of Documents (“Canon of Yao” and “Canon of

Shun,” “The Grand Model,” “The Metal-Bound Coffer,” “Shao Announcement”) and Classic of Odes (“King Wen Ode”) from Sources of Chinese Tradition, volume 1: From Earliest Times to 1600, compiled by Wm. Theodore de Bary and Irene Bloom (New York: Columbia University Press, 1999), pp. 24-39 (packet, #2). DS721 .D4 1999 v. 1

9/27 R 3. Confucius the Sage.

Excerpts from the Analects of Confucius, from A Sourcebook in Asian

Philosophy, edited by John M. Koller and Patricia Koller (Upper Saddle River, NJ: Prentice Hall, 1991), pp. 407-421 (packet, #3). B121 .K567 1991

10/2 T 4. The Development of Confucianism: Mencius.

Excerpts from Mencius, from Mencius, translated by D.C. Lau (New

York: Penguin Books, Ltd., 1970), pp. 49-73 (PL2478 .P2 L38 1970); and A Sourcebook in Asian Philosophy, edited by John M. Koller and Patricia Koller (Upper Saddle River, NJ: Prentice Hall, 1991), pp. 476-487 (packet, #4). B121 .K567 1991

Paper Option 1 due.

10/4 R 5. The Development of Confucianism: Xunzi.

Excerpts from Xunzi (Hsun-tzu), from Basic Writings of Mo Tzu, Hsun

Tzu, and Han Fei Tzu, translated by Burton Watson (New York: Columbia University Press, 1963), pp. 15-23 (B125 .B3); and from Hsun Tzu: Basic Writings, translated by Burton Watson (New York: Columbia University Press, 1963), pp. 33-55 (electronic reserve). B128 .H66 E5 W31963

B. Competing Philosophies of Government and the Self.

10/9 T 6. Alternatives to the Confucian Vision: Legalism and Daoism.

Excerpts from Han Feizi (Han Fei Tzu), from Basic Writings of Mo Tzu,

Hsun Tzu, and Han Fei Tzu, translated by Burton Watson (New York: Columbia University Press, 1963), pp. 16-34 (electronic reserve). B125 .B3 (Or find the same reading in Han Fei Tzu: Basic Writings, translated by Burton Watson, pp. 16-34, on paper reserve: PL2662 .H3 A28.)

Excerpts from Zhuangzi (Chuang Tzu), from The Complete Works of

Chuang Tzu, translated by Burton Watson (New York: Columbia University Press, 1970), pp. 36-49 (BL1900 .C51 W3); and from Chuang Tzu: Basic Writings, translated by Burton Watson (New York: Columbia University Press, 1964), pp. 46-49 (electronic reserve). BL1900 .C5171 W3 c. 3

C. "Neo-Confucianism" and the Late Imperial Period.

10/11 R 7. The Transformation of Confucianism: Zhu Xi.

Zhu Xi (Chu Hsi), Learning to Be a Sage (translated by Daniel Gardner),

entire. B128 .C52 E5 1990

Paper Option 2 due.

10/16 T 8. Confucianism as State Orthodoxy: The Classical Canon.

PART II: Confucianism and the Order of Chinese Society.

A. Confucianism and the Family.

10/18 R 9. The Family and the Place of Women.

“Family Instructions,” from Chinese Civilization and Society: A

Sourcebook, edited by Patricia Buckley Ebrey (New York: The Free Press, 1981), pp. 161-166 (packet, #8). DS721 .C545

Ban Zhao (Pan Chao), “Lessons for Women,” from Pan Chao: Foremost

Woman Scholar of China by Nancy Lee Swann (New York: The Century Co., 1932), pp. 82-99 (packet, #9). CT3710 .P2 S97

10/23 T 10. Lineages and Local Order.

“The Fan Clan’s Charitable Estate, 1050-1760” by Denis Twitchett, in

Confucianism in Action, edited by David S. Nivison and Arthur F. Wright (Stanford: Stanford University Press, 1959), pp. 97-133 (packet, #10). BL1840 .N55

B. Confucianism and Education.

10/25 R 11. Education and Confucian Values.

“Preparing for the Examinations,” in China’s Examination Hell: The Civil

Service Examinations of Imperial China by Ichisada Miyazaki and translated by Conrad Schirokauer (New York: John Weatherhill, Inc., 1976), pp. 13-17. JQ1512 .M591 1981

11/30 T 12. The Examination System.

China’s Examination Hell: The Civil Service Examinations of Imperial

China by Ichisada Miyazaki and translated by Conrad Schirokauer (New York: John Weatherhill, Inc., 1976), pp. 18-101, 111-129.

JQ1512 .M591 1981

Excerpts from Wu Ching-tzu, The Scholars, translated by Yang Hsien-yi

and Gladys Yang (Peking: Foreign Languages Press, 1973), pp. 1-39 (electronic reserve).

C. Confucianism--The State and Economy.

11/1 R 13. A Confucian Economy.

Excerpts from Discourses on Salt and Iron, translated by Essen M. Gale

(Taipei: Ch’eng-wen Publishing Company, 1967), pp. 1-39 (packet, #12). HD4288 .H81

Zhang Ying (Chang Ying), “Remarks on Real Estate,” in Land and

Lineage in China: A Study of T’ung-Ch’eng county, Anhwei, in the Ming and Ch’ing dynasties by Hilary Beattie (Cambridge: Cambridge University Press, 1979), pp. 140-151 (packet, #13).

HD929 .T86 B4

Paper Option 3 due.

11/6 T 14. Confucianism and the State: The Sage Ruler.

“The Wan-li Emperor,” from 1587, A Year of No Significance: The Ming

Dynasty in Decline, by Ray Huang (New Haven: Yale University

Press, 1981), pp. 1-41 (electronic reserve). DS753 .H771

“Ruling,” from Emperor of China: Self-Portrait of

K’ang-hsi by Jonathan Spence (New York: Vintage Books, 1974),

pp. 25-59 (electronic reserve). DS754.4 C53 A33 1992

PART III: Confucianism in the Modern World.

A. Confucianism in Twentieth-Century China.

11/8 R 15. Chinese Critiques of Confucianism in the Early Twentieth Century.

Ba Jin, Family, entire. PL2780 .F4 C41 1972 c. 2

Chen Duxiu, “The Way of Confucius and Modern Life,” from Sources of

Chinese Tradition, volume 2: From 1600 Through the Twentieth Century, compiled by Wm. Theodore de Bary and Richard Lufrano (New York: Columbia University Press, 2000), pp. 351-356 (packet, #20).

Paper Option 4 due.

11/13 T 16. The Confucian Revival and the “East Asia Model.”

“An East Asian Development Model?” by Peter Berger; and

“The New Asian Capitalism: A Political Portrait” by Lucien W. Pye, both

in In Search of an East Asian Development Model, edited by Peter L. Berger and Hsin-Huang Michael Hsiao (New Brunswick: Transaction Books, 1988), pp. 3-11, 81-98 (packet, #21-22).

HC460.5 I5 1988

11/15 R 17. Confucianism in Contemporary Singapore.

“Promoting Confucianism for Socioeconomic Development: The

Singapore Experience” by John Wong; and

“Confucianism as Political Discourse in Singapore: The Case of an

Incomplete Revitalization Movement” by Eddie C.Y. Kuo, both in Confucian Traditions in East Asian Modernity: Moral Education and Economic Culture in Japan and the Four Mini-Dragons, edited by Tu Wei-ming (Cambridge: Harvard University Press, 1996), pp. 277-309 (packet, #23-24).

B. Confucianism in East Asia and Overseas.

11/20 T 18. Confucianism in Contemporary East Asia.

T.R. Reid, Confucius Lives Next Door, entire. DS822.5 .R43 1999

11/22 R THANKSGIVING

C. Confucianism in a Global Society.

11/2 T 19. Confucianism in America.

Robert Cummings Neville, "The Short Happy Life of Boston

Confucianism" and “Confucian Spirituality,” from Boston Confucianism: Portable Tradition in the Late-Modern World, pp. 1-23, 57-82 (packet #25).

11/29 R 20. Conclusion: What does Confucianism offer the modern world?

Bill Moyers, “A Confucian Life in America with Tu Wei-ming” (video).

FINAL PAPER IS DUE ON 12/4 (T) BY 5:00 PM IN 157 DULLES.