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2008 Chien Mu Lecture in History and Culture
New Asia College, The Chinese University of Hong Kong
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2008 Ch'ien Mu Lecture in History and Culture
New Asia CollegeThe Chinese University of Hong Kong
Speaker :
" Pr of e s s or "Roger t! Ames

Confucian Persons :Human Beings or Human Becomings



Appreciating Confucianism :Gonfiician Human-Centred Religiousness
(

6 6

Confucian Role Ethics and Moral Imagination
(



Professor Roger T. Ames



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Confucian Persons: Human Beings or
Human Becomings?


Appreciating Confucianism: Confucian
Human-centered Religiousness
8

Confucian Role Ethics and the Moral Imagination
11
Prof. Roger T.Ames) 14
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(Professor Roger T. Ames)






1987
Philosophy East and West
1992Chi na
Review International
SUNY Press)




1991-1999, 2004-2005)1990



1960
1966



1

2



1978




I








3
3

process character)
(Whitehead)Dewey)



25





(essentialist theory of human nature)(human bei ng)

human becoming
individual-in-community)





@
5


transcendentalism)




(David L. Hall)Thinking
Through Confucius ( 1987)(
2005 ) Anticipating China: Thinking through the Narratives of Chinese
and Western Culture, ( 1995)(

2
005) Thinking from the Han: SelfTruth, and
Transcendence in Chinese and Western Culture (1998)(
1999)




f t F


3
6


2006)619


7
"Confucian Persons: Human Beings or Human Becomings?"


9 0


Confucian Persons: Human Beings or Human
Becomings?
Roger T. Ames CUHK/University ofHawai'i
(

Tang J unyi 1909-1978), one of China's most prominent New Con-
fucians and a founding member of New Asia College, invokes a
feature of Chinese cosmology that provides insight into the vectoral yet always
contingent nature of the human experience. For Tang J unyi, like Charles Darwin
and J ohn Dewey, the Confucian understanding of "human nature" is that a provi-
sional generalized disposition that is both persistent and always under revision in
its interactions with other things. In Tang J unyi's own words, Chinese cosmology
entails the notion that "human nature is nothing but the unfolding of the natural
processes themselves (pdngji tiandao guan 'I)
All teleological and genetic assumptions we might have about being human
have to be qualified by the spontaneous emergence of novelty within any specific
context, and by a creative advance in any situation's continuing present. "Human
nature," then, is the aggregating yet open-ended disposition of human beings
over time, and is an expression of the ongoing attainment of relational virtuosity
(ren )within our inherited cultural legacy {tiandao^it). In fact, it is precisely
the indeterminate possibility for creative change that is the most salient feature of
the human xing. What is "innate" in the xing of persons is most importantly the
propensity for growth, cultivation, and refinement.
In Tang J unyi's general discussion of the Confucian understanding of human
nature, he notes that xing has two referents: it refers to the continuing existence
of a particular thing itself, and also refers that which in a thing continues the life
of other things. The nature of the soil, for example, lies not only in its own condi-
tions, but also in its propensity to grow things conducive to life itself. A Confu-
cian conception of human beingsor better, "human becomings" is that they
too are defined relationally and collaterallynot what they "are," but what they
do.
Tang J unyi's definition of the nature of "human becomings" in terms of their
ongoing relations within their various social, natural, and cultural environments
exemplifies his proposition that "one and many are inseparable and
at the same time challenges the familiar interpretation that we are human "be-
ings"that is, being human entails some ready-made "given" essence or telos
some innate and unchanging endowment present in us from birth.
I will argue that Tang J unyi's "New Confucianism" is not so new. It is in fact
consistent with that espoused in the Great Learning a pragmatic naturalism
directed at achieving the highest integrated cultural, moral, and spiritual growth
for the individual-in-community. In his understanding of communal harmony as
"starting here and going there," the Confucian sages are no more than ordinary
persons who, through their commitment and assiduous discipline in their fam-
ily and communal relations, leam to do ordinary things in extraordinary ways.
Indeed, for him this same claim that "everyone can become a sage" is an asser-
tion that the spontaneous emergence of real significance in the ordinary business
of the day is itself the meaning and content of sagely virtuosity. Those ordinary
persons who in their own lives achieve real significance are sages. And given our
initial conditions and our cultural resources, all of us have the opportunity to live
such significant lives.
This Confucian definition of person contrasts starkly with a foundational indi-
vidualism that is default in much of Western theorizing of the human experience,
and has important implications for the role human beings must aspire to in the
Confucian vision of a consummate moral and religious life.

(1909-1978)













(human beings)
human becomings


















Appreciating Confucianism:
Confucian Human-centered Religiousness
Roger T. Ames CUHK/University ofHawai'i
(

Ch'ien Mu 1895-1990), the renowned and prolific Confucian scholar-
educator who in 1950 founded Hong Kong's New Asia College, argued that the
concepts that express the Confucian vision of a moral and religious life have no
equivalents in other languages. In this lecture, I will argue that in the process of
introducing Confucian philosophy into the Western academy, scholars have in
important measure depreciated it by overwriting its unique inspiration for human
flourishing with presuppositions derived from their own moral and religious sen-
sibilities. Indeed, the formula of translations used to interpret Confucianism has
effectively "Christianized" Confucian thinking, locating it within a worldview
not its own. Witness the standard formula of translations: tian is "Heaven," li
is "ritual," is "righteousness," dao is "the Way," ren is "benevolence,"
and so on.
The consequence, then, of this overtly Christianized reading of these terms of
art has located the study of Confucianism within Western seats of learning in reli-
gion and area studies departments rather than as part of a philosophy curriculum,
and has relegated translations of the Confucian texts to the suspect "Eastern Re-
ligions" comers of our bookstores. There have been subsequent efforts to rescue
this uprooted and transplanted Confucianism from a Christian soil. But the result
has often been to reconstruct its ideas and values through the prism of an Orien-
talism that would ostensibly save the integrity of Confucianism by dismissing its
religious import, and in the process, reducing it to a secular humanism.
In a discussion of "Confucian Religiousness," I will argue that Confucianism
is indeed profoundly religious, affirming the creative force of the cumulative hu-
man experience itself without appeal to a transcendental source of meaning and
value. I will argue that, unlike the "worship" model that defers to the ultimate
meaning of some temporally prior, independent, external agency, Confucian re-
ligious experience is itself a product of the flourishing community. I will draw a
direct line between the notion of personal cultivation, the flourishing family, and
the profound human-centered (indeed, "a-theistic") religiousness that makes this
Confucianism "religiousness" a substantial, world-affirming alternative to God-
centered "religions."
The quality of the Confucian religious life is a direct consequence of the qual-
ity of communal living. Such religiousness is not the root of the flourishing com-
munity, not the foundation on which it is built, but rather is its product, its flower.
Confucian religiousness is neither salvific nor eschatological. While it does entail
a kind of transformation, this is specifically a transformation of the quality of
one's life in the ordinary business of the day.

1 9 4 9
(1895-1990)




Heaven
ri tual ri ghteousness
"theWay" benevolence












(







Confucian Role Ethics and the Moral Imagination
Roger T. Ames CUHK/University ofHawai'i
(

Ch'ien Mu (Qian Mu)1895-1990) and Tang J unyi 1909-1978),
two of China's most prominent "New Confucians and founding
members of Hong Kong's New Asia College, while having radically different ap-
proaches to Confucian philosophy, shared a commitment to its enduring impor-
tance as a cultural resource for the modem world.
Confucian "role ethics"how to live optimally within the roles and relations
that constitute oneoriginates in and radiates out from the concrete family feel-
ings that constitute the intergenerational relations that obtain among children and
their elders and the interdependent roles that they live. Such family feeling is at
once ordinary and everyday, and yet at the same time, is arguably the most ex-
traordinary aspect of the human experience.
In a Confucian world, because persons are bom into family relations that are
considered constitutive of their persons, their "natures {xing ) (or perhaps bet-
ter, "natural tendencies") are a combination of native instinct and the cultivated
cognitive, moral, aesthetic, religious sensibilities provided by their family locus
and initial conditions. That is, persons from their inchoate beginnings are to be
understood as embedded in and nurtured by unique, transactional patterns of re-
lations, rather than as discrete entities defined by common traits. The notion of li
or "achieving propriety in one's roles and relations," locates moral conduct
within a thick and richly textured pattern of relations.
The key vocabulary of what we call role ethics" (as an alternative to deontic,
utilitarian, and virtue ethics) is the language relevant to the Confucian pursuit
of community. Li is the communal grammar that situate persons in meaning-
ful, reciprocal roles and relations within their families and communities. Given
that each unique situation presents us with alternative possibilities, yi or an
achieved sense of "appropriateness," reports upon the ongoing adjustments that
11
are necessary to optimize the significance of these relations, and in so doing, to
deepen and to extend them to become an increasingly robust source of meaning.
And it is only by beginning with family reverence (xiao at home and then
extending these same feelings to other members of the community that persons
are able, in the fullness of time, to become virtuosic in their relations, and thus
consummate in their conduct (ren ).
As a child or young adult, following the advice of Confucius to "put one'
s self in the other's place (shu ),obliges the child to think of a specific other:
this grandmother, father, younger brother, mother's older sister, and so on. Being
particularistic rather than universal, there are no fixed rules to follow, no formu-
lae to apply, no purely formal calculations to be made. Being appropriate iyi) is
indeed difficult, requiring a broad awareness, imagination, and the commitment
to make adjustments to the particularities and implications of each situation.
The cultivated and distinctive individualitydefined relationally that is
achieved through associated living is the ultimate reward for living the complex
moral life. For this reason, Confucian terms such as ren and de con-
summatory conduct" and "excellence" respectively^far from being uniformities,
are generalizations made from the life histories of particular persons, and are thus
often illustrated by appeal to particular models of conduct rather than by invok-
ing abstract principles or definitions. That is, instruction in Confucian role ethics
is largely effected through emulation.








12
























13
Prof. Roger T.Ames)
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19
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1. Review editor for 78 "East Asian Philosophy" entries, Encyclopedia Britannica, (Chicago:
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27
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