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Anonymous 0x2fd
said (7mo ago #1969 ✔️ ✔️ 88% ✖️ ✖️ ):

Classical Education with Confucian Characteristics

I started writing a response to >>1967 but it reached the point where it deserves a new thread, possibly for discussion on further reading groups, ordering, importance, etc.

>what books and authors are especially important to study if we are to understand the other in a deep way and chart an alternate path? What have you read so far, and what do you think would be worth a read?

It's plausible that the first flourishing of philosophy in the east arose with the societal decay of the spring and autumn/warring states period in ancient China. These ideas would influence the entire cultural region for the next two millennia, though the reality these days is that nobody can really grok classical chinese without a lot of study (even if one knows a bunch of characters), so, no shame in reading an annotated translation in whichever modern language of choice. The suggested translations are from leading anglophone scholars.

With that in mind, I'd recommend Lao Tzu's Tao Te Ching first, trans. J. Legge, optionally followed by the writings of Master Chuang (Zhuangzi), trans. H.A. Giles. They demonstrate the more mystical roots which allowed for the generation of knowledge to begin. Some of these ideas I don't think I absorbed by reading, but more just by outright immersion.

In recent memory, a classical Confucian education would have begun with the Four Books. A typical sequence is the Great Learning, then the Doctrine of the Mean, then the Confucian Analects, then Mencius. The first three I know better than the fourth. James Legge's translations for these. With that there is a base to understand how the Confucian concepts of 德(tok, de - virtue), 仁 (nyin, ren - humaneness), etc. are used in context.

The Art of War (trans. L. Giles) is relatively short. There's also (parts of)the Zuo (Tso) Commentary on the Spring and Autumn Annals (trans. J. Legge), which I don't know well but have accumulated various stories from, retold in various forms. I also don't know the writings of Han Fei that well but I would like to read them.

This is the really old stuff that I think should make up the core, analogous to the position of ancient greek philosophy or the foundational texts of christianity in the west. I'd be happy to hear thoughts on what else should be read. To get to the modern states of China, Japan, Korea, Vietnam is another deep discussion, maybe a comment to this thread. For China/chinese business networks more broadly, the long approach would be to look at the nature of chinese capitalism as it developed after the opium wars to today. I'd be curious about recommendations.

I started writing a (hidden) ✔️ ✔️ 88% ✖️ ✖️

Anonymous 0x30b
said (7mo ago #1995 ✔️ ✔️ --- ✖️ ✖️ ):

No substantive response yet, but this Xweet from some twitter guy strikes me as an interesting set of questions. Frustratingly, he doesn't actually say directly what he thinks western philosophy is missing:

https://x.com/Solzi_Sez/status/1806833983742951699

Thanks for the list of books.

No substantive respo (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x30f
said (7mo ago #2002 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2107 >>2130:

I don't have much to add.

You've noted the deep discussion necessary to get to the modern offsprings of Confucian societies, and I think that's where my interest lies—talking about the uses to which ancient texts were put by reformers or conservatives, interpretations of classical texts under the influence of Western philosophy (and I am more narrowly interested in the discussion of philosophical syncretism in the eighteenth century, the nineteenth, or 1919, 1949, 1989, present, when the marriage of Chinese Marxism and Confucianism is underway...)

But that's not what we're talking about here, yet.

I think the recommendations above are sound. I think everyone in their lifetimes should work their way through decent, annotated translations of all the works above.

I also think it's fun to dip into folksier "Confucian" works, too, like The Three Character Classic. Even if it's apparently drawn less interest from Western scholars and is not "really old," it is more widely read—and, more relevant here, it contains its own elementary guide to classical works and commentaries thereupon. (There is a Herbert Giles translation on the Chinese Text Project, but this version will give you an idea: https://pages.ucsd.edu/~dkjordan/chin/chtxts/SanTzyh/SanTzyhJing.html.)

I don't have much to (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x31c
said (7mo ago #2020 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2045 >>2123:

I have to say, OP's title could have been better. The right name for this cultural sphere should be the Nju(儒 - variously meaning sorcerers, intellectuals, scholars) cultural sphere, with 'j' pronounced as in German. Or, relabeling what Spengler called Chinese civilization as Njuist civilization. A seemingly small change, but I think important.

I have to say, OP's (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x30f
said (7mo ago #2045 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2048:

>>2020
When and how did 儒 refer to sorcerers?

When and how did 儒 r (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x32e
said (7mo ago #2048 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2049:

>>2045

儒 (nju), seems like a semantic extension of 柔 (njuw - flexible, supple). These are indeed the characteristics of the priestly class, or sorcerer class, so I suppose that this association has existed for as long these logographs have. Today, these people are sometimes known as meme magicians.

儒 (nju), seems like (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x2fd
said (6mo ago #2107 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2108:

>>2002
>philosophical syncretism in the eighteenth century, the nineteenth, or 1919, 1949, 1989, present, when the marriage of Chinese Marxism and Confucianism is underway. 

I'm finding The Invention of China by Bill Hayton to be a riveting read so far. Hayton admits that it could be better titled The Construction of China, but that might mislead some people into thinking that the book is about civil engineering. It assembles a large number of ideas I've known on some level from a former Anglo crown colony in Maritime Southeast Asia.

The Chinese, as defined by the external view from the West, did not have a sense of being members of a nation. In places where people from China moved to they tended to organize themselves by clan, village associations, etc. That feudal structure existed, one might even argue that it still exists quite strongly, as seen in the nature of these associations today. The use of victimology (the century of humiliation) in constructing the Chinese nation is described early on, and a careful description of the interaction between a declining Tshing (Qing) empire and Western nation-states is examined to demonstrate the inherent contradictions of the victimology (century of humiliation) argument. The notions of "5000 years of Chinese history", the "Han ethnicity", etc. are all examined and shown to be on weak footing. Hayton cites the Punti(Cantonese)-Hakka clan wars, which affected the Pearl River Delta (particularly the Sze Yup (incl. Toishan) area) during the mid-19th century, and the exclusion of Hakka and Hoklo people from the "Han ethnicity" in early texts from Kwangtung province. Having spent much time in a jurisdiction where the administrators were always careful to manage such distinctions of identity, I can only say that I was pleasantly amused. There was a recent furor in Singapore when the government omitted the (Chinese) "dialect group" categorization in digital birth certificates. The government now includes "dialect group" information.

Also interesting are the consequences of the political theories of legitimacy that were used by the Tshing great state and its relationship to its then tributaries including (Annam (Vietnam), Korea, Burma (Myanmar), Siam (Thailand), Ryukyu). In these interactions throughout the 19th century we see the Tshing losing the mandate of heaven (the legitimizing ideology) based on its central political and economic position in the East Asia Heartland (a proposed name alternative to China) to a new mandate of heaven based on the political and economic position of the West and the concept of sovereignty. The forces that would change (some of) the tributary states of the Tshing into modern states are examined to the extent that they weaken the old order with the Central State at the center, and of course, the new rules based international order only works there is power to enforce rules.

Hayton points out that Wang Huning's philosophical project has been to fill Western concepts with Chinese meaning to underpin the PRC's plans for a world based upon a vision of all under heaven (then-haeX, tianxia) in which the Chinese northern capital is at the top of a regional or global hierarchy. But we are not constrained to only imbuing Njuist (Far East) concepts with our meanings. How diverse and inclusive can we get?

>The Three Character Classic

I like that the Cantonese and Hokkien pronunciations are provided in addition to the Mandarin at https://pages.ucsd.edu/~dkjordan/chin/chtxts/SanTzyh/SanTzyhJing.html. There's also one with Shanghainese pronunciations from the University of London: https://digital.soas.ac.uk/AA00001305/00001/1x

I'm finding The Inve (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x30f
said (6mo ago #2108 ✔️ ✔️ --- ✖️ ✖️ ):

>>2107
Although it's probably right up my alley, and I'm fascinated by the introduction and modification of ideas about the nation and state into China in that period, I admit that I have been put off reading the book by his slightly repellent online persona. I will read it.

Although it's probab (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x35e
said (6mo ago #2123 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2124:

I remember that there was a post about Runaway Horses by Mishima some time ago and some other book recommendations about the Meiji Restoration and Japanese history preceding the 2nd Sino-Japanese War. I forget the history book recommendations though. Do you guys have those/new recommendations?

>Annam (Vietnam)

I found this article on Vietnam interesting: http://vietnamheritage.com.vn/a-king-s-seal-and-a-turning-point-in-history/
Vietnam is often classified as a Southeast Asian country, though it has been influenced more by Njuic (what >>2020 called Njuist) civilization significantly more than civilizations in India. I'm curious about how to start understanding civilization on the Indian subcontinent. As with Njuic civilization we may need a better name.

I remember that ther (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x30f
said (6mo ago #2124 ✔️ ✔️ --- ✖️ ✖️ ):

>>2123
I forget which histories were recommended before. I reach for Donald Keene's book on the Meiji, I guess. I would recommend Carol Gluck's Japan's Modern Myths: Ideology in the Late Meiji Period, as well, to begin with. Too much has been written on the period.

I forget which histo (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x361
said (5mo ago #2129 ✔️ ✔️ --- ✖️ ✖️ ):

OP mentioned leading Anglophone scholars, but Francophone Sinologists (Jesuits) also returned to China following the Treaty of Nanking. For those of you who might prefer reading French (or Latin), le P. Séraphin Couvreur translated many ancient classics such as the Four Books (Les quatre livres), the Tso Commentary on the Spring and Autumn Annals (Tch'ouen ts'iou / Tso tchouan), etc., into French and Latin. Some French text is available on Wikisource and scans of the originals are hosted by various libraries. Among others, les P. Lamasse and Jasmin are noteworthy for having proposed an diaphonemic orthography (building on Bernhard Karlgren's work) to study the Far East classics with less need for characters.

OP mentioned leading (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x362
said (5mo ago #2130 ✔️ ✔️ --- ✖️ ✖️ ):

>>2002
>I am more narrowly interested in the discussion of philosophical syncretism in the eighteenth century, the nineteenth, or 1919, 1949, 1989, present, when the marriage of Chinese Marxism and Confucianism is underway...

I'm taking a look at some scholars who took native wives, in the hope that they offer deeper insight into human geography then, and its consequences today. I've come across two names so far, I'd be curious if to know of others.

The first is Edward Harper Parker. He was a British consular official who from roughly 1870-1900 made extensive trips in China, and was known in his time as a travelogue. The various character pronunciations in Giles' Chinese-English dictionary, first published in 1892, are taken from his notes. Presumably his wife was Hakka, given how much he documented Hakka language and culture. A significant fraction of his articles are available
on the internet, and there are some brief notes about his life in this article by D.P. Branner, though the focus of the article is linguistics: https://web.archive.org/web/20140514024847/https://brannerchinese.com/dpb/publications/Branner_Parker.pdf

The second is F.L. Hawks Pott. He was an American Episcopal missionary and educator who worked mostly in Shanghai from 1886 onwards and his wife was the daughter of an early Episcopalian convert. Perhaps already less "native" than Parker's, but at any rate he provides summaries of the history of anti-foreign sentiment in China and what he believed the West had to do in response, as well as his views of the consequences of the 1911 revolution very shortly following the establishment of the ROC. The Library of Congress has a good scan of his book, 'The Emergency in China', which includes various historical maps and images: https://www.loc.gov/resource/gdcmassbookdig.emergencyinchina00pot/?sp=68

I'm taking a look at (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x366
said (5mo ago #2135 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2136:

I was heartened to find a modern reincarnation of some of these Anglophone scholars. Stuart Jay Raj has an excellent video essay decrypting a multitude of references in a viral song produced by Namewee: https://www.youtube.com/watch?v=6zW61QTPEX4 and https://www.youtube.com/watch?v=mItz5hAIerg

Namewee is, to put it mildly, cultural guerilla warfare against Peking at its finest.

I was heartened to f (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x30b
said (5mo ago #2136 ✔️ ✔️ --- ✖️ ✖️ ), referenced by >>2137:

>>2135
I don't know if you're always the same guy but someone seems to really have the hate on for "peking" for esoteric Asian ethno-factional reasons. I'd actually be quite curious to hear your case against peking or whatever it is.

I don't know if you' (hidden) ✔️ ✔️ --- ✖️ ✖️

Anonymous 0x367
said (5mo ago #2137 ✔️ ✔️ --- ✖️ ✖️ ):

>>2136
Well, I guess perhaps it's what peking the northern capital represents more than anything. I don't mean to hate the bureaucrats, or even necessarily the bureaucracy itself, but I would like more people to imagine futures that will get the far east out of "rolling inwards" (neijuan on the Chinese internet). Friendly competition, if possible. I don't claim to know anything terribly esoteric, it's just that too much about the far east is unfortunately not translated. For context, I've translated (with some machine help) a section of an article by Lu Hsün since he writes well, though some of the original elegance is necessarily lost in translation.

>Peking was the imperial capital of the Ming and Ts'ing Dynasties, and Shanghai was the concession of various countries. The imperial capital had many officials, and the concession had many merchants. Therefore, the literati who were in Peking were close to officials, and those who were in Shanghai were close to the merchants. Those who were close to officials tried to help officials make a name for themselves, and those who were close to merchants tried to help merchants make profits, and in so doing make ends meet for themselves. To put it simply, the "Peking school" are idle helpers (an expression for literary hacks), and the "Shanghai school" are just helpers of businessmen. However, those who get food from officials have hidden emotions and can still be proud to the outside world. Those who get food from businessmen have obvious emotions and it is difficult to hide them everywhere. Those who forget these reasons are divided into the pure and the impure. The officials' disdain for businessmen was based on the old Chinese customs, which made the "Shanghai School" fall into disgrace in the eyes of the "Peking School".

translated from an essay on the "Peking School" vs. the "Shanghai school" (https://zh.m.wikisource.org/zh-hant/%E3%80%8C%E4%BA%AC%E6%B4%BE%E3%80%8D%E8%88%87%E3%80%8C%E6%B5%B7%E6%B4%BE%E3%80%8D)

China allows special economic zones, but even then, the state wants a kind of cultural homogenization, which extends beyond its borders. Which leaves me in an odd position. When US-China tensions were lower, I was not terribly worried about being seen as "Chinese". Sure, I grew up in a former Anglo crown colony, but Chinese class (in elementary school!) still taught that the Anglo fought the Opium Wars to sell opium to China. After trying multiple possible options it seems that there really aren't that many great ones. Among my peers I've seen the Pooh keychains, the Taiwan shirts, the Korean hairstyles. But I want to try something more rebellious, which leaves me with the "Shanghai school", and making tools that would be useful if certain cities had more autonomy. Somewhat niche intellectual interests, but also my cultural heritage. Maybe they'll be less niche in due time.

Well, I guess perhap (hidden) ✔️ ✔️ --- ✖️ ✖️

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