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Sample text

25 Such gestures were not irrelevant details. They reflected deep convictions about the correlation between one’s attitudes and beliefs, on the one hand, and one’s bodily conduct, on the other. 26 The main thrust of Confucius’s new conception was that it needed to be an authentic expression of the person. It was not just a matter of what one did but also how one did it, and rituals were only truly ritual if one performed them with genuineness of feeling. To simply conduct oneself properly, so as to conform to external prescriptions, was not enough.

This seems to be fairly unavoidable, given the vast range of issues the term is bound up with and all that is at stake in the discussion. But despite all the complications, I think that we can meaningfully speak of a category of self in the Analects, and that it is important to engage in this discussion. There are at least a couple of reasons. First, at the heart of the controversies are some substantive differences in terms of how to characterize the basic ethical orientation of Confucius’s thought (and of early Chinese philosophy more generally).

Such an ideal pervaded the thought of all the mainstream thinkers, regardless of school and intellectual affiliation, and would dramatically shape the course of thought and ethical values for millennia to come. 1 Emotions and the Integrated Self in the Analects of Confucius Confucius (Kong Qiu 孔丘 or Kongzi 孔子, trad. ” A distinct feature of the Confucian moral tradition as it developed into imperial times is a shared assumption that the fulfillment of emotions and desires was basic to what it meant to be a fully realized person, and that the workings of emotions could furnish the guide for right action and understanding.

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