Escuela de Filosofa, Universidad de Costa Rica

I Ciclo 2016
F 1004: Introduction to Asian Philosophy
Professor: Dr. Choe, Hyondok

Questions for Better Understanding of the Text

FUNG Yu-Lan, 1948, A Short History of Chinese Philosophy, Toronto: CollierMacmillan.
Chapter 1: The Spirit of Chinese Philosophy
Part 1: Place of philosophy in Chinese civilization
1. In the first chapter, the author intends to transmit the essential
character of Chinese philosophy to the Western readers. The first
aspect he refers to is that [t]he place which philosophy has
occupied in Chinese civilization has been comparable to that of
religion in other civilizations.
He argues this in the following steps in the first part, Place of
Philosophy in Chinese Civilization:
(1) He discusses first the prevailing opinion of Westerners that
Confucianism were a religion. He denies it and maintains that the
Confucianism is philosophy, while he explains his concept of
philosophy and religion.
- Please summarize those concepts explained on pp. 1-3.
The author defines philosophy as a systematic and reflective thinking on life.
Meaning that it is reflective because it takes life as its object. Religion,
according to the author, has to do with life in a similar way philosophy does.
He claims that in the heart of every religion there is philosophy also,
however it is structured by superstitions, dogmas, rituals and institutions
that are founded upon belief.
- What is the position of the author concerning the very usual
statement that there are three religions in China Confucianism,
Buddhism and Taoism?
The author states that, by the understanding of religion that he previously
exposed, Confucianism cant be considered a religion. On the other hand
both Taoism and Buddhism exist both as a religion and a philosophy.
(2) Secondly, he examines the Western opinion that the Chinese
people have been less concerned with religion than other people
are.
- First, he strengthens theoretically this opinion through quoting a
Western scholar (Derk Bodde). What is the main point of Derk
Bodde? (pp. 3-4)
The main point is that ethics are the basis for the spirituality of the Chinese
civilization. Religion as we know it in the western world does not play an
important role in their society.

- In order to argue against D. Bodde, the author introduces the

distinction between moral values and super-moral values. (a)
Please explain those two concepts. (b) The love of God by
Christianity was viewed at first as religious value, and that of
Spinoza not. But after an attentive examination the latter is rather
the super-moral value. Please explain it why. (p.
a) Moral values are concerned with everyday life in this world, whereas
super-moral values are those that go beyond our regular values and are
more concerned with the universe outside this world.
b) This is because in Christianity, the love for God is actually the love for a
personality that is no different from the love we would have for another
human being. In the case of Spinoza, his idea of love for the universe goes
beyond any person and is actually concerned with the wholeness of
existence.
- The Chinese philosophy has a unique characteristic that its
function is not the increase of positive knowledge but the
elevation of the mind. Please interpret what the author means by
the elevation of the mind or Working on Tao (expression of LaoTzu). (p. 5)
It seems that working on Tao means to achieve the un-attachment of the
mind to the worldly ways of learning. It is something that has to be worked
on day by day.
- The author mentions the Conflict between religion and science
in the West. He implies that the philosophy could be a solution from
this conflict. What would be the reason?
Philosophy is a way to reach the super-moral values without the structured
dogma of religion. Religion seems to be incompatible with science and this
conflict can slow our spiritual evolution, and this is where philosophy would
come as an alternative to religion
- He states that in the world of the future, man will have
philosophy in the place of religion, as well as When he is
philosophical, he has the very best of the blessings of religion.
Please analyze the reasons of these maintenances. What is your
opinion on this matter? Do you agree with him?
I agree with the former, but I think the latter should be carefully analyzed.
Philosophy is not something one possesses or acquires. Unlike a religion one
cant affiliate to a certain philosophy. I dont think it is a substitute for
religion, because if you see it that way you would be undermining the its
very essence.
Part 2: Problem and Spirit of Chinese Philosophy
2. According to the Chinese philosophers, the highest form of
achievement of which a human being as a human being is capable

is said to be a sage (p. 6). Please explain the concept of this

sage.
According to the author it is the highest form of achievement of which a
man is capable. To the Chinese philosophers the highest achievement of a
sage is the identification of the individual with universe.
3. The author distinguishes this-worldly philosophy and otherworldly philosophy. Please explain/interpret the meaning of these
two types of philosophy. (pp. 6-7)
Other worldly philosophy refers to the transcendence of man from society
and life. It can be considered the liberation of the soul. The author mentions
the Taoist conception that life might be considered a tumor and thus death
bring the breaking of the tumor. In this way we transcend life itself and we
achieve higher states of being.
This worldly philosophy is concerned with society, human relations and
human affairs. It is concerned with moral values rather than super moral
values.
4. Is Chinese philosophy this-worldly one? Please reconstruct the
arguments of the author related to this question using the concept
of the sage. (p. 8)
The author explains that, on the surface it may very well seem that Chinese
philosophy is a "this worldly" philosophy because of its deep concern with
society and government. The author has included a quote from Confucius
which seems to clarify his point of view in regards to whether his philosophy
is a "this worldly" one. He also mentions that according to confucianists a
Sage is a morally perfect man in society. He finally mentions that Chinese
philosophy cannot be considered as wholly "this worldly" or "other worldly"
because it is concerned as much for this world as for the other.
5. Please explain the concept of sageliness within and kingliness
without in comparison with the philosopher-king by Platon. (p.
8-9)
Sageliness within and kingliness without. One could interpret that with his
Sageliness within a man is able to "cultivate" his spirit and his concerns for
the other world and with his kingliness without he's able to function within a
society in a proper manner. There is a much more realistic approach to the
fact that it is very unlikely for a philosopher to become king in this case.
Plato on the other hand says that if a philosopher were to become a King he
would do so against his will. The author includes a brief narration of a Taoist
story to ilustrate this where a philosopher is obligated by the people of his
town to be their ruler.
6. As an example of inseparable connexion between philosophy and
political thoughts, the author mentions the School of Names in
the history of Chinese philosophy (pp. 8-9). Please analyze how
philosophy and politics were related in the School of Names.

The school of names was concerned with politics as much as philosophy

because they sought to clarify the language in order to speak clearly unlike
our leaders today that speak of peace when preparing for war.
7. In the last paragraph of p. 10, the author declares that the
subject matter of [Chinese] philosophy is the Tao of sageliness
within and kingliness without. Please explain the specific
character of Chinese philosophy describes in this paragraph.
Philosophy is not something to be known, but it is something to be
experienced.
The Way in which Chinese Philosophers Expressed Themselves
8. The author pay attention to the peculiar form of Chinese
philosophical writing which gives difficulties to understand to the
Western people. What are these characteristics of Chinese
philosophical writing? Where does it come from? (pp. 11-13)
They are primarily short texts. They were written in a time when it was
considered that philosophy was something that all humans had to do, and
thus it was a profession as we know it today. There is certain
disconnectedness to these writing given the fact that they were written by a
lot of different people.
9. What do you think of Suggestiveness in philosophical writing?
Do you like to read a text full of suggestiveness? Why or why not?
(pp. 12-13)
I do enjoy it. Suggestiveness is a way to awaken the mind and the soul. It
lets you be playful with the texts you are reading and it also enables you to
understand them in more than one way. I think this is what makes Chinese
philosophy stand out.
10. The author quotes Chuang-tzu in page 12 (last paragraph):
Words are holing ideas, but when one has got the idea, one need
no longer think about the words This is quite opposite position
to a certain tradition of European philosophy, in which the
language is regarded indispensible for thinking. Imagine how would
be a philosophy free from words.
I think that when the act of philosophy takes place in one's life, words
become unnecessary. I think philosophy is mostly based on experience and
words are an attempt to raise awareness in others about the fact that
anyone may have these experiences in their lives. Philosophy is free from
words.
Language Barrier
11. The second difficulty for the Westerners to understand Chinese
philosophy seems to be the language barrier. Why? Why is it
insufficient to study Chinese philosophy in translation? Is it the
general problem of translation? Or, the Chinese philosophy has
peculiar problem with translation?

The biggest difficulty is that the original texts are rich in suggestiveness and
can have more than one meaning, and unfortunately this is mostly lost
when the texts are translated. It is mostly a problem of translation and it
also happens that because of its suggestive nature Chinese philosophy is
particularly hard to translate.