S04: Confucian Teachings

China to 1800

September 22, 2025

The Commemoration Ceremony for the 2571st Anniversary of Confucius’s Birth in Taipei

Shang and Zhou Bronzes Compared

Two bronze ritual wine containers decorated with dragons and other animals, late Anyang period, c. 1100-1050 B.C.E. (right) and late Anyang period or early Western Zhou period, c. 1050 B.C.E. National Museum of Asian Art

Wine container (hu), China, early 5th century BCE, Metropolitan Museum of Art {height=400}

Recap: From Shang to Zhou

Both Shang and Zhou are at the beginning of China’s history, but later dynasties would look to Zhou as the model for civilization, rather than Shang. What changed?

Shang

  • (According to Zhou) Shang rulers became autocratic, incorporated di (god) into names of rulers and gave itself godlike privileges.
  • Extension of feudal lordship
  • Prognostication using oracle bones and use of expensive bronze vessels as symbol of legitimacy

Zhou

  • Declared themselves under heaven, subject to the same judgment of heaven.
  • Extension through lineage, but also through patronage (appointments outside the family line)
  • Mandate of heaven for ideological legitimation: How we behave is the standard by which we are judged.

Zhou: From Harmony to Crisis

Between 1200 and 800 BCE, we see the emergence of:

  • Writing
  • Organized religion
  • A new form of political legitimacy: mandate of heaven
  • A concept of morality: rituals as hallmark of civilization
  • A conviction that rulers are not divine, but must also adhere to a moral standard
  • History as a way of thinking and reflecting upon oneself.

But over time:

  • The Central States, vassals of the Zhou to the east, grew stronger.
  • The yidi (“barbarians”) forced the Zhou to move its capital east and cede its western lands.
  • Zhou in crisis: How can we return to a state of unity, harmony, and political perfection?

Key Questions

Confucius worship in Qufu, Shandong
  • From Western Zhou to the Spring and Autumn Period: What is the source of political fragmentation?
  • Who was Confucius? Who were the “shi” (men of service) like him?
  • What was Confucianism? How to be a humane person?

Discuss: The Nature of Chinese Civilization

David N Keightley, “Early Civilization in China: Reflections on How It Became Chinese,” in Heritage of China: Contemporary Perspectives on Chinese Civilization, ed. Paul S. Ropp (University of California Press, 1990).

  • What is the big question Keightley is asking?
  • Why does Keightley make a comparison based on the figure of the “hero”?
  • What does he use as evidence to make these comparisons?
  • How convincing do you find his arguments?

Neolithic Twig and Strategic Custom

It is probably truer for China than for most parts of the world that as the Neolithic twig was bent the modern tree has inclined.

  • What is the “twig”? Why was it bent?

To the extent that it is possible to speak of one strategic custom or institution in the mix of early China’s cultural variables—strategic because of its pervasive ability to sanctify all other aspects of life and to legitimate and reinforce the lineage—it would seem to be ancestor worship and its social and political corollaries involving hierarchy, ritual deference, obedience, and reciprocity.

  • What is the “strategic custom” that explains so much for Keightley?
  • Why does he call it strategic?

The State vs. the Individual: Ancient Greece

  • Virtue accrued to the individual
  • Lit and art for entertainment, but also for philosophy and teaching tool
  • The gods withheld life and let death be Man’s share. A person achieves eternal life through the fame brought by individual accomplishments.
  • Greek gods argue with each other, kill each other, present challenges to mortals and sacrifice mortals.
  • In Greek art the individual details are essential to the expression.

The State vs. the Individual: Ancient China

  • Virtue descended from Heaven’s Mandate through the king, accrued to individual through service to the state
  • Optimism came not through individual service, but through successful service to the state.
  • Literature intended as propaganda tool for the state and not as entertainment.
  • The heavens granted man eternal life through his ancestral lineage and through his role in the dynasty and through his own descendants.
  • Mortal leaders prove themselves to their subjects not through conflict with the gods but in harmony with them.
  • The individual details are subordinate to the abstract

Perils of Comparative History

Neolithic culture continues linearly through to modern China and therefore greatly influences the development of modern Chinese culture. Did it really?

Traps How?
Nationalism Using contemporary nation-states as units for comparison
Universalism Assuming a single trajectory for all societies (universal human nature operating at all times and in all places)
Determinism Social processes are predetermined by material forces (e.g., the Marxist stages of history) or geographic and environmental factors
Essentialism Finding the essential feature that can explain everything (the warlike essence of steppe nomads)
Exceptionalism Using a comparison of differences to showcase why one culture (or nation) is exceptional

Periodizing the Zhou

Western Zhou (1046–771 B.C.):

  • The Zhou dynasty was established along the Wei River after defeating the Shang between 1050 and 1045 B.C.E.
  • The ruling house of Zhou exercised a degree of “imperial” power over central China.
  • This period is marked by relative stability and centralized control.

Eastern Zhou (770–256 B.C.):

  • Began with the move of the capital to Luoyang in 770 B.C.
  • The power of Zhou rulers declined, and the country divided into nearly autonomous feudal states with nominal allegiance to the emperor.
  • Growing violence as various states contended for supreme control.

Eastern Zhou Divided

Historical Period Time Major developments
Spring and Autumn Period 770-481 B.C.E Around 200 vassal states fought for power.
Gradually, five hegemons arose.
Warring States Period 481—221 B.C.E. Iron age: Sharper tools for agriculture and war.

A Society at War

Zuozhuan, The Commentary of Mr. Zuo, China’s first great work of history.
  • Frequent inter-state wars: over five hundred battles among polities
  • Local conflicts and civil strife: one hundred civil wars.
  • Stories from this period often involve state rulers being murdered by ministers or vice versa, reflecting the prevalent civil unrest.

Spring and Autumn Period

Rise of Hegemons

Map of Spring and Autumn Periods
  • New powers emerged from the periphery of an old civilization.
  • Challenge for new hegemons: How to establish and maintain social order beyond simple military strength.
  • Dilemma of political unification: What to do with the absence of a legitimate ultimate power?

Beyond the “Central States”

Central states vs. Peripheries
  • The Zhou Dynasty’s central region consisted of seven dominant states around the Yellow River in North China, known as the “central states” (zhongguo).
  • The Yangzi River marked the southern frontier of the Chinese cultural area.
  • Regular interactions occurred between the Chinese and non-Chinese groups, especially with the Rong and Di.

From Chariot Warfare…

Chariots in ancient China
  • Society had two military classes: low-born families provided soldiers who ran alongside chariots, while high-born families produced chariot riders.
  • Only privileged families could afford the extensive training required to master chariot riding.

… To Cavalry Warfare

  • In the sixth century BCE: Chariot warfare led by aristocrats was replaced by infantry battles involving common farmers.
  • The inability of chariot armies to defeat enemy cavalry led rulers to adopt more efficient and ruthless fighting methods.
  • Ordinary farmers, who could rise to lead infantry armies, began to challenge the dominance of the traditional chariot-based aristocracy.

New Structures of Governance: County

Lineage System:

  • Newly conquered areas were awarded by rulers to their sons or brothers as estates.

County System:

  • Direct State Control and Governance: Magistrates appointed directly by the ruler governed these counties, bypassing the lineage intermediaries.
  • This decline allowed the state to establish direct contact with new subjects for taxation, governance and military purposes. They seek to increase the ruler’s ability to compete with other states.

War and State-Building

Extension of fiscal power:

  • Traditional methods of awarding estates to subordinates were insufficient for generating necessary revenue.
  • Rulers began dealing directly with cultivators, who paid taxes in grain or money and served in the army.

Spread of Literacy and Contracts:

  • The period saw the earliest contracts between private individuals, indicating the spread of literacy.
  • Increased agricultural productivity and tax revenues enabled the central states to expand their armies.

Technological Advancements:

  • The people of central states began using iron for both weapons and agricultural implements.
  • The introduction of iron allowed for the use of plows with iron blades for stronger draft animals.
  • Irrigation of more fields and cultivation of previously difficult lands.

New Structures of Social Mobility: Rise of Shi (man of service)

  • Members of the Shi (士, man of service, officials) distinguished themselves by their dependence on the services they provided to the state or those in power, rather than on hereditary rights or lineage.
  • The Shi emerged as a social group with strong self-awareness and played an increasing role in society during the late Spring and Autumn period: the lowest level of the social elites but had a higher standing than commoners.

Confucius: The Man

A Statue of Confucius in Qufu, Shandong
  • What do we know about Confucius?
  • How do we know what we know about Confucius’s life and times?

Confucius: The Auto-biography

2:4 The Master said, “At fifteen, my heart was set upon learning; at thirty, I had become established; at forty, I was no longer perplexed; at fifty, I knew what is ordained by Heaven; at sixty, I obeyed; at seventy, I could follow my heart’s desires without transgressing the line.”

2:21 Someone said to Confucius, “Why does the Master not take part in government?” The Master said, “What do the Documents say about being filial? ‘Be filial. Just being filial and friendly toward one’s brothers has its effect on government.’!? Why should one have to take part in government?

Confucius: The Man, continued

A Statue of Confucius in Qufu, Shandong
  • Born in Qufu, Shandong to a family of the lowest-ranking nobility
  • Served in the Lu government as minister of works and crime, but resigned due to conflict with hereditary families.
  • Spent 14 years in self-exile seeking a ruler to adopt his virtuous government.
  • His search was ultimately in vain; dedicated himself to learning and teaching.
  • Credited with editing and compiling significant Chinese classics, including the Book of Documents, Book of Poetry, and Spring and Autumn Annals.

The Analects

Commentaries of the Analects of Confucius
  • The Analects was not a record of Confucius’s direct conversations with his students written during the authors’ lifetimes.
  • Instead, they were compiled by later followers of Confucius, who represented different viewpoints. The book assumed its final form sometime between 200 and 100 BCE.

The Analects: A History

Bamboo slips with thread
  • During Confucius’s lifetime, bound books did not exist.
  • Paper was invented in the second century BCE and became widespread only in the third century CE.
  • Before paper, writings were typically on wooden slips, often made from bamboo.
  • There was significant variability in texts, as lines were often quoted from memory, leading to misattributions to different thinkers.
  • Multiple versions of each text existed, with sentences floating from one version to another.

New Archaeological Discoveries of the Analects

Dingzhou Han tomb bamboo slips 定州漢墓竹簡《論語》
  • The discovery of the Dingzhou Han tomb bamboo slips revealed an earlier version of the Analects.
  • Most discovered texts date to around 300 BCE, about 200 years after Confucius’s death.
  • These texts were found as wooden slips preserved in water or mud: Some excavated texts resemble known transmitted texts, while others are new or mix known and new material. They provide significant insights into the text’s transmission and variations.

Discussion of the Analects

7:21 The Master said, “Walking along with three people, my teacher is sure to be among them. I choose what is good in them and follow it and what is not good and change it.

Get into a small group of three. Locate and discuss one passage on the following concepts:

  • The way (dao)
  • Humanness (ren)
  • Ritual (li)
  • Filial piety (xiao)
  • The noble person (junzi)

We’ve Lost the way – but what Way?

  • Problem of the day: Finding the right path – the “dao”
  • In contrast with Western philosophy, epistemological optimism: The way is within reach.
  • Learning to live a moral and proper life: “I was 15 when I set my will on learning and at 70, I could follow my desires without overstepping the bounds.”

How to Find the way back

  • The way comes from the ancestors: from the antiquity of 500 years before the founding of Zhou.
  • Confucius responded to a perceived crisis of civilization by promoting the ideals of the noble person (junzi) and moral governance.
  • He advocated for the efficacy of moral force over violence and sought to reform society through the practice of rituals (Li).

Defining Humaneness

  • Core of Confucius’s philosophy: moral practice centered on the virtue of ren (humanity).
  • The “method of humanity” involves using analogies from what is near and familiar (6.30).
  • This ethical scheme is based on the idea of sympathy, proposing that moral action starts by treating others as we would like to be treated ourselves, assuming their feelings and desires are similar to our own.

Returning to the Antiquity

  • The Dao (the proper Way of moral, ritual, and social conduct) is inherent in history.
  • Confucius sees himself as a transmitter of the ideals of antiquity, rather than an original creator.
  • Confucius particularly admired legendary rulers like Yao, Shun, and Yu for their virtue: they chose the most virtuous successor rather than favoring their sons.
  • He often contrasted the virtues of ancient kings and people with the moral decline of his contemporaries, indicating the collapse of Dao.

Ritual order and Humaneness

  • Confucius introduced a broader, abstract concept of ritual that applied to all forms of social interactions.
  • Rituals offer individuals the best opportunity to develop their humaneness (ren).
  • Conducting oneself according to ritual rules reconfirms one’s status and duty within the community.
  • Confucius believed that societal harmony could be achieved through “Ritual” (Li) rather than imposed administrative orders.

Ritual with Attitude: Method of Benevolence

What it is:

  • To bring to your own life an attitude of concern for others.
  • See your own interests in the interests of another, to see yourself as part of a community, to want others to advance to the degree you advance yourself.
  • Acting in harmony, each for the other

What it is not:

  • “Just doing good”: saving the world, feeding the poor, bringing peace
  • Self-sacrifice or negation of self interests

Summary: Three Noble Conducts: Filiality, Humaneness, and Ritual Decorum

  • Confucius associated moral nobility with three key practices: filial devotion (xiao), humaneness (ren), and ritual decorum (li).
  • These practices express the Confucian awareness of human interrelatedness.

Filial devotion

  • Family contributes to societal stability, as governance is modeled on the family.

Humaneness

  • Humaneness involves reciprocity, emphasizing that rulers should treat people as they would want to be treated.

Ritual

  • Ritual decorum is essential both for personal order and as an ideal mode of governance.
  • Rituals express the ruler’s virtue and encourage dignity and responsiveness among the people.

The Analects as an Example of Learning

1:4 Zengzi said, “Each day I examine myself on three things: In planning on behalf of others, have I failed to be loyal? When dealing with friends, have I failed to be trustworthy? On receiving what has been transmitted, have Ifailed to practice it?”

  • Many contradictory passages: The readers are forced to interpret and deduce meaning.
  • But one consistent message: Philosophy as a way of life. Thinking and learning make us more humane and responsive to situations and to others.