| The thing about Chinese philosophy is that it didn't just | | | | of Zhu Xi. His method is clearly stated in Learning To |
| have an affect on a select few who sought it out like | | | | Be A Sage 5.42, "In learning, we must first establish the |
| philosophy in the western world. It involved multiple | | | | great base: at the outset learning should be concerned |
| cultures and has influenced them for thousands and | | | | largely with what's essential; in the middle stage, largely |
| thousands of years whether they welcomed it or not. | | | | with breadth; and in the end, with what is essential |
| This may not be the best introduction, but these facts | | | | again" (Gardner 152). We can see that Zhu Xi also |
| are of great consequence when taken into | | | | delivers three distinct stages through which one must |
| consideration for the topic at hand, which are the | | | | pass in order to truly cultivate him or her. |
| different methods of moral cultivation produced by | | | | It begins with what Zhu Xi refers to as the essential, |
| ancient Chinese thinkers. This is not some frivolous | | | | which is specifically considered to be the four books; |
| subject matter that can be brushed off as worthless. It | | | | namely the Analects, the Book of Mencius, the |
| has permeated all eastern religions as well as many | | | | Greater Learning, and the Doctrine of the Mean. The |
| western ones. It has shaped education, government | | | | reason being that there must be a starting place and |
| and daily lifestyles in many different countries. It will | | | | looking at the writings of those that have already |
| enlighten all those that venture within its realm. I | | | | obtained sage hood is a very suitable place. By doing |
| understand that most people realize its magnitude but I | | | | so one is exposed to that which is acknowledged as |
| find it necessary to reiterate it for the sole purpose of | | | | correct and thus one is aware of what to focus his |
| solidifying the importance of the content I will cover. | | | | attention on. |
| Moral cultivation was a highly crucial aspect among the | | | | The second stage requires looking "largely with |
| Chinese people and they were adamant about doing it | | | | breadth" which I intend to interpret as "widely" in the |
| correctly. Historically there has been one great school | | | | literal sense as well a metaphorical sense. Literally |
| of thought that directed all the others. This was | | | | looking widely is observing everything that is around |
| Confucianism and it did indeed purport a remarkably | | | | you in the external environment. Taking in the manner |
| tedious course by which one could cultivate their | | | | in which animals behave, perceiving water flowing in a |
| morality. I will present this course and explain it. | | | | river or seeing the manner in which food is prepared all |
| However, it is impossible to discuss Confucius without | | | | have explicit insights to moral cultivation. The concept |
| passing through the ideas and teaching of Zhu Xi, who | | | | of li is what makes all these seemingly trivial events so |
| is considered to be the most influential | | | | important. Li is the heavenly principle that is found in |
| neo-Confucianist. Zhu Xi also taught the proper course | | | | everything including each person and observing li in |
| of self cultivation although it is different than that of | | | | other things helps to understand the li within the self. |
| Confucius. It will be necessary to look at both courses | | | | Bringing both of these previous stages together into |
| and compare the two in order to determine what they | | | | the third stage is the most important. Ending with what |
| have to offer and the importance in the differences. | | | | is essential again, but with a different meaning. This |
| The course of moral cultivation that Confucius teaches | | | | type of essential is directly referring to the self. It |
| can be found in Analects 8.8 it states, "The Master | | | | means to take what you've read and observed and |
| said, Get your start with the Odes; acquire a firm | | | | thoroughly incorporate it into the soul. To actually |
| standing through ritual; complete the process with | | | | become that which the sages wrote about and the |
| music" (Watson 55). It is clear from this passage that | | | | heavenly principle that permeates everything. This is |
| Confucius identifies 3 separates stages through which | | | | expressed through action, which is more important |
| a person must pass in order to reach the echelon of | | | | than just the internal knowledge as stated by Zhu Xi, " |
| sage hood which is the highest degree of moral | | | | There was a discussion of knowledge and action. The |
| cultivation. | | | | Master said: When you know something but don't act |
| The starting point of moral cultivation is with the Odes, | | | | on it, your knowledge of it is still superficial. After |
| which consist of ancient Chinese poetry or songs | | | | you've personally experienced it, your knowledge of it |
| respected by Confucius as the means to arouse the | | | | will be much clearer and its significance will be different |
| mind. Although poems may not seem like the most | | | | from what it used to be" (Gardner 116). Action is truly |
| ideal beginning for a momentous, transformative | | | | the manner by which one can gauge his morality. |
| journey, Confucius wouldn't want anyone to start | | | | Although both courses are quite similar there are some |
| anywhere else. Within these classical writings are | | | | crucial differences. I will focus on one that must be |
| words that "train you in analogy, allow you to observe | | | | addressed and by doing so it further define the |
| customs, teach you to be sociable, [and] teach you to | | | | importance of this particular step in moral cultivation. |
| express anger" (Watson 122). This stimulates the mind | | | | The central issue is the role that practice and action |
| so that it begins to ponder over fundamental issues | | | | play in each course. The timing in which they are |
| concerning the soul and also what is morally right. With | | | | introduced and the manner in which they are carried |
| the goal in mind of becoming morally cultivated it | | | | out are key concepts. With Confucius the action |
| appears appropriate that the beginning consist of | | | | aspect, known as ritual, carries a strong submissive-like |
| something that promotes such thoughts. | | | | obedience to higher dogma connotation. Confucius |
| The middle stage consists of putting that which has | | | | makes it clear to never disobey ritual in Analects 12.1, "If |
| been deemed morally good and right within the mind | | | | it is contrary to ritual, don't look at it. If it is contrary to |
| into action. The physical act of practicing what is right | | | | ritual, don't listen to it. If it is contrary to ritual, don't utter |
| can further imbed into the mind and soul a correct | | | | it, If it is contrary to ritual, don't do it" (Watson 80). It is |
| understanding of morally right concepts. For example, a | | | | as if rules are lined out and by following them properly |
| person could continue throughout their lifetime only | | | | then one genuinely expresses morality. This is good |
| reading how right it is that he or she ought to respect | | | | because it trains people to act in a dignified way, but |
| their parents. However that person will not truly | | | | some things are definitely wrong with this. How is |
| understand just how important it is until they actually do | | | | anyone sure that a particular ritual is the true and |
| it, or even see it done by their own children. Morally | | | | proper way to morally behave. What if the ritual for |
| good actions have been incorporated into society | | | | some funeral rite was passed down from generation |
| through what is referred to as ritual. To Confucius ritual | | | | to generation and although it is tradition, it is also wrong. |
| is considered to be imperative to the cultivating of the | | | | Too much emphasis on ritual could actually hinder the |
| soul because of the lasting affect it has that cannot | | | | progression of good morality. |
| come about any other way. | | | | This is the reason why Zhu Xi emphasizes the |
| The final stage where the process is completed is | | | | necessity of observing heavenly principle from every |
| music. Music has always been a social event where a | | | | source first and then acting upon it later. If something is |
| group of people connects with each other on the | | | | truly correct and in harmony with heavenly principle |
| same level. It is an expression of what truly is found | | | | then it will be consistently found in everything. After |
| within the soul and metaphorically affirms the | | | | observing true principle and integrating it into the soul |
| completion of moral cultivation when performed | | | | then it is opportune that appropriate action be |
| properly. Confucius enlightens us more on this in | | | | performed thus being in accord with heavenly principle. |
| Analects 3.23, "Music can be understood in this way. | | | | I agree with Zhu Xi that one must observe morally |
| The players first in unison, then freely harmonizing, | | | | correct principle first and establish it within before being |
| playing separately or carrying on from one another, | | | | able to properly act in accordance to true moral |
| and thus the piece is completed" (Watson 30). This | | | | standards. As an ordinary person who struggles with |
| illustrates how moral cultivation is carried out through | | | | moral cultivation I find this to be somewhat more |
| from a group of people onto the individual. A group | | | | difficult but at the same time more rewarding in the |
| renders each other in cultivating the soul and as it is | | | | long run because once I do establish heavenly principle |
| managed properly then the individual has the ability to | | | | and proper morality within then I will truly be a morally |
| do it independently without disrupting the harmony or in | | | | good person not just a person who is obeying rules |
| other words without straying from the proper way. | | | | and ritual that allow me to simply act morally good. |
| The other course of moral cultivation to look at is that | | | | |