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Week 1

9/24/2010 10:37:00 AM

September 27, 2010 I. Human Nature (Mencius) 300s BC) Child in a Well. One of the great thinkers of E. Asian Thought, Mencius. Mencius lived in time of increasing warfare. He was considered someone to influcence politics in a practical way. Part of mission to educate rulers, he engaged in philosphucal debate. Are human beings good, bad, neutral, selfinterested? A small child who is old enough to walk around, falls into a well. a. Strategic Choice. What Mencius says if you are out walking around and you come across a case where you see a child in a well, you have a choice. You have a choice to save or not save the child. i. Not Save: not save child in the well ii. Save: If you do decide to save the child, why? iii. Why? (Motives, Incentives) iv. Discarded Options: Menicus says you are not choosing to save the child because you want to get rich or status, or power. He says something more basic. 1. Wealth 2. Status 3. Power o v. Humanness: The choice to save is humanness. It is the nature of human beings in this context to be moved to save the child. To respond in this critical situation you are respsonding because you are human. a. Rational Choice: Mancuis says he cant give a complete example of humanb nature, but it is innate. He is not saying this choice is not rational. He is ssaying in making this choice, you are thinking as you do it. You are not just reacting like an animal. People who defy and violate their own rationality by not partaking in this humanness. B. Fundamental Principal of All East Asian Thought Human Nature As o 1. Tendential (Propensity): In the quote read, Mencius says ppl are born with certain tendencies that cannot be changed.

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a. Self and Society: Mencius says that even those who are hard hearted have a propensity to do good things. You have to make an effort to make yourself fully human. Laziness has moral implications. Humanness requires a society where it can flourish, it isnt just nature or nurture, it is both that are required. o 2. Rational a. Means-Ends: The end in the view is to save the child, the means are so obvious. If you want a flourishing world what are the means. If you want to get wealthy, that is an end, then you need to means in order to get the wealth, such as an advance degree in biz. b. Self and Others: balancing the interests of themselves and the other ppl. o 3. Social (Cooperative): Humans in this tradition are assumed by nature to have the tendancy to be cooperative. Humans can naturally be combatives over scarce resources, but there are no way you can think about ppl in Asian thought outside of society. An abnormal world has one with lots of conflict and little cooprations. o 4. Moral: Mencius means that ppl have a moral self interest, that we have a moral self interest a. Material and Mora Self-Interest C. How to realize it? o 1. Self-cultivation: IS not something easy or something you can do yourself. Self cultivation is a component of self realization. o 2. Proper Order (Govt) can be understood as the political response. If we arent born with complete human nature in tact, then what do we do. o 3. All Humans Target Audience: In ancient Greek thought, some human beings are natural slaves. There are some ppl whose natural way of life is to be a slave. In E. Asian thought

this is not the case. Al humans in the aspect of E. Asian thought, are capable to flourish. II. Proper Order: Proper order is akin to politics. Chinese govt has a slogan, order first, meaning before democracy they require order first. Proper order (means and ends) can be seen as an end. If you can have a govt that allows ppl to flourish, then you can have value, therefore it is an end in itself. y A. End-Human Value o 1. Peace or War y B. Means to o 1. Realizations of Human Nature o 2. Flourishing Society a. Material (Abundance or Min Sufficiency) o 3. Moral Values y C. Politics and Govt o 1. Methodology and Mgmt o 2. Three Levels a. Self b. Socity (Families) c. Central Govt o D. The Mark (Indicated) of a Flouishing World 1. Flourishing Families: Family is seen as strong center. 2. Family as Root Institution, kill the root and you kill the tree. o E. Proper Order Balancing of Insituitons and SelfMotivations.

October 1, 2010 Proper Order: Looking 2 parts of proper order y One is What y The other is why is it fragile. Somewhere in the near future, bc humans are what they are. Paradoxical nature of proper order, it can be seen as fragile, necessary to balance it upon the forces that are trying to destroy it.

I. How? How can it be implemented. How have east Asian thinkers, politicians, policy makers, how are they getting to get proper order into practice. The general logic. Just like Americans think there are certain ways of politics, there are the similar thinkers in east Asian thought. y A. Coercive Minimization: aregument is today is coercion should be minimized. A highly coercive govt doesnt want proper order. Coercion will generate resistance. A highly coercive govt runs thru lots of law and police. o 1. Coercion and resistance: a govt that want to rule with coercion will generate more resistance. Conflict in general is seen as bad. You dont want to get proper order thru coercion. y B. Bureaucratic and Fiscal Minimization: This isnt like laissez-faire. The idea that to get proper order, there should be lots of intervention like large govt and a middle way. Not too much and not too little. Proper order requires bureaucracy to protect from invasion, provide food, infrastructure. Whatever the policy, some bureaucracy is necessary to get proper order to work. o 1. The first level needs bureaucracy therefore requires taxes: Land Tax-East Asia 900-1800AD. Make the bureaucracy as small as possible and still effective. This is an argument for balance. A central govt that is small but large enough to be effective. o The basic tax for all of east asia is a tax on land. The majority of the population was made up of framers. The question we ask is if the bureaucracy meant anything, what was the land tax . Was it high or low. Over long time, the land tax becomes fixed. It isnt a insignificant burden, but isnt one that heavy either. During early 1600-1800 the tax rates were kept low. Central govts in easia didnt have enough money to efficiently fight invasions. y C. Virtuous Leadership: In order to get proper order you need leadership. Once implanted you y D. Beneficent Hierarchy: the world is seen as hierarchical. In implementation proper order hierarchy exists and has different

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qualities. In a sense Confucian thinkers govt has to take into account practicality. o 1. The balance of costs and benefits for the ruled: A govt that is too costly will fall apart. Concussions' dont see utilitarian relationship but they do see commonality and necessity. It must be cost effective. If you want your rule to survive you cant make it so costly ppl resist and you are destroyed. Yet you have to make it so that ppl respect the govt. almost like commercial exchange but this is also moral. E. Merit Maximization: positions of power should be chosen not on basis of blood, or purchased in corrupt way, but earned thru merit. Minimalism, merit or achieving power thru real merit, that is how proper order is achieved. Did east Asian govt try to get power thru merit. Not all the time. Since emperors came and went, what they still ran govt thru bureaucracy. o 1. Civil service: this is east Asian invention. Examinations China 900-1900AD. All real officials, all ppl who held power, all are recruited. Not by buying offices, but by competing in examinations against each other. In a way it is the invention of merit as thought of in the west. If they pass the exam, they are capable to actually rule. To give sense of exam in china, the more the exams are seen as a real gate. The pass ratio is 3000 to 1. You stood a better chance of winning the lottery. The ppl who passed have to pass a rigorous set of exams. These are the ppl who run empire, staff empire. They are tested on hydraulics, math, Confucian classic, philosophy, writing. Every sentence had to have the same number of characters. Ever sentence character had to rhyme with the last sentence of the last sentence characters. Testing a whole civilization, all aspects. Not testing specialist, they want ppl who can quote classics from memory. Ppl who can compute pi, lawsuit.

o 2. Age (Seniority) and the family: seen as basis of leadership and respect. Older ppl are treated with more respect in Asia than US. Those who are older do merit and have achieved the respect. Historically they are seen as ppl who know something interesting. What is valuable about is is it is seen as achievement. y F. Methodology: proper order consists of sys of mgmt. also require methodology. Didnt come arbitrary will, they came from real methodology of how to govern humans. o 1. Intensive investigation of self, society, cosmos (nature) methodology for understanding where the characteristics come from II. Where is proper order necessary? Proper order isnt spontaneous. Proper order need effort, where does the effort come from. y A. Self (cultivation): whole techniques of trying to do this, order self. To be virtuous leader or good elder, then understand self. Cultivate of change self. y B. Society (social institutions , family): institutions so basic to human life. Family is seen as govt that is not part of bureaucracy it is autonomous. y C. Central (large-scale) government, three levels: central govt should provide necessary framework for moral security. Founders were interested in what ppl could do for their selves and what the govt could do to provide what they need. What is most important for ordinary ppl? security from theft, starvation, moral security. Knowing investment they make in living they wont be taken advantage of. o 1. Popular necessary framework of material and moral security o 2. Elite necessary framework of elite regulation. Elites are seen as necessary, but potentially dangerous, they can be corrupt, cause conflict. Elites are potentially dangerous too. Elites need to be regulated, and prevented from doing things lie corruption. o 3. International necessary framework of international stability: whole point of central govt is to provide framework

for intl security. If it doesnt protect the borders they expose for war and undermine proper order itself. o 4. Co-Participation (Do not do centrally, what can be done locally): This is similar to federalism, but had no doctrine of rights. Ordinary families would police neighborhoods. Role of central govt was limited but not totally laissez-faire. Bureaucratic minimalism, counties over 1100 in china and one leader is ruling each. Trying to get the ppl to co-participate with the govt in a way to keep food prices stable and food flowing to reduce the severity of food famine. If you are county magistrate every few weeks sending list of food prices to Beijing. III. Confucianism (Rule - The Three Adaptations) three adaptations of major change y A. 500BC 220BC: From political crtics to political elite: o World of the warring states. Saw problem of war as one of bad govt, absence of proper order. Solution was proper order. We can offer not magic solution or religion, but real methodology to support flourishing world. They were in power long time. o What made this so appealing to rulers? Why not legalism, Daoism? y B. 900AD 1700AD Neo-Confucianism (second adaptation): o 1. Commercialization o 2. Strategic threat (i.e., Mongols o 3. Buddhism y C. Third adaptation encounter with the west and beyond (18002000s). this is seen by some as end of Confucianism, but prof argues against. Even communist china still has ways of following in politics.

Week 2October 4, 2010

9/24/2010 10:37:00 AM

The three Adaptations Confucianism. Very elaborate cycle of Confucian thought broken into three adaptations. Think about Confucianism as political core of east Asian thought, where did it come from? I. First (551BC-220BC) from political critics to a political state. Confucianism is a western term, called RuorTu in east. Historical birth of Confucius in 551BC. Adaptation from outsiders to a real political elite. y A. Content o 1. Chronic War. Period of warring states. War wasnt fought for no purpose but underlying was idea that came from traditional past that came from common idea there should be political unifications. This tradition is something that is being adapted to their conditions like chronic war. There was belief for traditional civilization. Armies got large, technology in metal tip cross bows, etc. o 2. Disintegration of Aristocracy. Being born into noble or aristocratic family is no longer main belief. There is real social change. This interacted with the belief of chronic war. This is a world that is now looking at basic questions. What is now the basis of political power. y B. One Root, Three Branches, The Knights. Should we view the new tradition such as old dynasties or looking forward? Ideas in play are religious, some political, some traditional. All ideas come front a single rootThe knights: ppl who historically have a real role based on birth and skills taught in noble families, instead of being knights, they were involved in politics. Point is the three branches shared a social background and a role in society that made them like teachers. Ritual, guardian, guides, from one root come three branches. Three traditions or sub-traditions of thought that have impact on Asian thought as a whole. o 1. Taoism: o 2. Legalism o 3. Confucianism o 4. Study of Self, Society, Cosmos: Common methodology, humans need methodology.

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C. Taoism: almost like religion is interested in religious question: Who to achieve salvation? Methodology of self cultivation. Flow of Dao, access power to lead to kind of salvation, interested in self, not in selfish way, but for self cultivation. Originally best seen as attempt for salvation thru self cultivation. o 1. Target salvation thru self-cultivation o 2. Political withdrawal. Want for themselves to be able to withdraw from political world. There isnt argument for politics, but arguments that politics isnt bad but in bad condition. Real objective is withdrawing from politics so as elite they can concentrate on process of salvation thru selfcultivation. D. Legalism: better translated as methodologism. Politics interested in certain clear questions. Questions should be bent on focusing on clear problem focusing on peace for single unity of civilization. o 1. Target resource mobilization and imperial expansion. They want to find institutions that allow ruler to tap and mobilize resource of society for efficient warfare, not mindless war but war for expansion of empire. o 2. Management institutional and Coercive Control (Rewards, Punishment). Want to create institutions that can control populations that create an empire. Institutional and coercive control, not interested in whether ppl like to be governed or not. They want to know if hierarchy works thru mobilization of resources. Very hard emphasis on coercion, govt by rewards and punishments. Confucians agree. Law codes and bureaucracy o 3. The Chin Dynasty (220BC-204BC). Begins process of imperial expansion allowing existence of competing states. During this period of time. Chin become dominant, center of new empire capable of governing large population. Chin turn to legalism to control legal order of new emerging political power centering on Chin dynasty. Confusion point of view from outside was Chin will fail.

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o 4. The Self-Defeating Logic of Coercion Cycles of Coercion and Resistance (Confucian Objection). Cycles of coercion and resistance. More resistance leads to govt collapse seen as something that wouldn't work. Confusion objection Chin fell from mass rejection. Farmer revolted and this led to rebellion from the inside and toppled from the bottom up. The Chin didnt understand this idea of coercion and eventually led to the fall of empire. E. Confucianism (Ruor-Ju). Like Taoist self cultivation, legalist ideals as well. o 1. Target flourishing. Not just creation of power but flourishing world for material and morale. There is a contrast with legalist in broad empire. But they focus on flourishing world. Very different than Taoist emphasis on withdrawal or legalist on control. o 2. Management Proper-order. When Chin collapse, the former farmer who becomes emperor, the empire is pieced back together. The Taoists are too focused on self cultivation. Confucians become political elite. Answer to Confucians. They become the core of the govt. o 3. Han Dynasty (204BC-220s AD). Confucians had strategy that works. Others were self defeating or had nothing effective to say. Confucianism seen as effective. F. The Puzzle of Confucius (I am just a man who loves learning and passes on the way). Tradition that begins own story with real human who lived from 551-420s BC. Nothing he says implies he is any better than another. HE doesnt answer deep religious questions not because he cant but because he doesnt think he can. Why starting tradition with him? o 1. Cultural transmitter: part about I am man who loves learning and passes on the way. Passing on and adapting a tradition of ideas. Not tying to create something new, but adapting the best aspect of human civilization, all human civ.

Starting new tradition, pick someone who is good at transmitting. This is Confucius. o 2. Ideal human: leads life making him ideal human, not superman. Someone with humble life, success and failure. Seen as a way all humans can live high level of humanity. Doesnt shrink from facing power, good at criticizing govt, good at family, and work. Like a model or pattern that anyone can follow. HOW? Find out what he did and how he lived. o 3. Analytic Premise: start with premise and then analyze. Taking what Confucius said as a premise and starting an analysis of some issue. Historically used as a good place to start, cultural transmitter and an ideal human. o 4. Mencius Psychologist: all Confucians believe writing is enough. If you dont practice than there isnt much relevance. Interested in how ppl work, thoughts, minds. Interested in questions like human nature. o 5. Xun Zi Ritualist (Intuitionalist) thinking of as ritutalist or institutionalist. Teaching Confucian principles for politics and society carrying on timeless principles for the creation of whole society. II. The Logic of Co-Participation Central Govt, Local Institutions (Ever Normal Granaries). Co-participation like federalism, but not about laws, its a way of linking central govt with local institutions to bring about proper order. In this case how to prevent famine. Confucian solution on how to maintain food supply. Pvt granaries to relieve famine and control food supply. Govt money to buy grain to regulate food supply and cost of food not for military but so all ppl have a way to buy food for a cheap regulated price. y A. Framers Strategic Dilemma Store grain or dont. Small farmer may own or rent land. Grow enough food each year to feed family, pay taxes, sell for profit, but also have to make choice. How much to store against possible that some disaster will occur (fire, insects, flood, etc.) As rational farmer one asks, what part of surplus should be placed in storage in case disaster occurs. Store or dont store. Making wrong choice you might starve, and you might starve if you store grain.

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o 1. If necessary but not sufficient flow avert-severe shortage. You cant store everything you grow every year. Only can store so much. If you can only store 5% is it enough. How much is enough. Storing too much doesnt leave enough to sell for income. Store or not store and hope for the best. B. Governmental granaries + Local Sufficient o 1. Targets a. Producer Price Stability b. Famine Preemption o 2. Every year buy and sell o 3. Presupposes Markets

October 6, 2010 I. The Logic of Co-participation (Ever Normal Granaries). Showing logic of Confucian govt in historical perspective and how methodology and mgmt in east Asia and the legacy in contemporary east Asian world. Co participation thought to work best with institutions not part of bureaucracy. Govt so small can do many with voluntary participation with outside sources. In Imperial China, Vietnam, Korea, there is a growth of granaries. These are public stocks of grain to maintain equilibrium. Part of what central govt should do is to create conditions where ppl can flourish. Incentive to give ppl food, if they starve they cant flourish. Confucian point of view is reduce pressure of these events on ordinary ppl. ever normal granaries to equal food supply. a. A. Farmers Strategic Choice: farmers in agricultural econ face real strategic choice. What percentage of harvest should they store against possibility the food supply will break down due to human or natural disaster. i. Store Grain: it would seem the only rational decision is to store bc there is always chance food supply can break down. Not that simple from ag econ history

1. If farmer you cant store all grain. Most grain needed for seed, market, taxes, investment. Grain like money. Cant store all it is irrational. 2. Doesnt make rational sense if they save by storing they arent saving ii. Dont store grain iii. If necessary but not sufficient to avert severe food shortage do not store (50% insurance) 1. If you save 10% of crop and its necessary if things go bad but not sufficient. If sever shortage occurs youll eat it fast and have no food. 50% of insurance policy doesnt insure you, like pouring money away for nothing. 2. Most of what they could store or save was necessary but not sufficient. IF you are farmer you will take chance so you will think to store is a waste. o b. Ever Normal Granaries (The other 50% of insurance). Every normal granaries play the insurance policy for acute shortage. They are govt owned and maintained. Along with local granaries controlled by farmers. i. Local Pvt (Social) Granaries Plus Govt Granaries together can in fact in many cases avert sever food shortage. This system amount to local pvt plus govt granaries. Working together that makes system work. If one breaks down the whole system breaks down so this prevents that. Together they are necessary and sufficient to avert sever food shortage in most cases if drought, flood, etc. if no insurance for the outcome, towns farmers, people, can suffer. Whole point of the system is to provide nec and suff insurance against outcome. ii. Local and Ever Normal (Govt) Necessary and Sufficient (Except for Extreme Cases) in cases of extreme events they would run out. They could avert a severe food shortage. It is a

mix that is supposed to rely on co-participation of local govt and its officials and farmers. Expect extreme cases had real effect. y c. Targets of Government Granaries. Buy and sell even if no shortage. When farmers bring crops to market, the price goes down. Govt buys cheap and govt sells high. This allows granaries to be fully stocked. o i. Producer price stability o ii. Famine Prevention trying to stop famine before it starts and not to deal with famine once it starts. o iii. Incentives for farmers to store: presence of ever normal granaries that gives incentive to farmers to store. Govt 50%, pvt 50%. o iv. Buy and Sell presupposes markets every year the buy and sell. Buy when low, sell when high this brings down prices to prevent hunger. This presupposes a market economy. East Asian political thought was never anti commercial. They wanted to create a balance. This system would only work in civilization that was highly commercialized. y d. Subsistence infrastructure. Network of institutions that are public, private, govt, social work together to prevent hunger. Confucian thought that saw govt as co-participation of govt ranging from farmers, bureaucracy, institutions, all to preempt famine. o i. In Shortage conditions. If shortage occurs Buy and sell (encourage merchants). Bring grain in not take out Loans: if necessary to farmers and consumers Grants: gift or grant if really hard times hit II. Three adaptations (cont from Monday) y A. Second adaptation The Neo-Confucian renovation (reformation) 900AD-1700AD. Period of intellectual ferment, result of series of challenges:

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o 1. Challenges: believed had to adapt to protect strategic and intellectual power. Trying to renovate Confucian thought, not getting rid of it but improving like old house. a. Strategic Threat (Mongols) whole new strategic threat. No threats from ocean it was from land. Early in 2nd adaptation where we see Mongols threat east Asian civilization. b. Commercialization: can debate who commercialized but agree that china and all east Asia become more commercial and merchants are more important. More complex markets and commercial institutions point is commercialization is real during period and neo-Confucians have to face. Have to face merchant and market power. Commerce is interesting and important not only as challenge, but a threat to proper order, and opportunity to face world in new way c. Buddhism comes to china long before 900AD. By 900AD it becomes mass and pop religion. Bud is salvation religion, philosophy, view of life and politics. Comes from India and seen by Confucians as threat and opportunity. Neo-Confucians have to respond to Buddhist view of universe, life, politics. Buddhists could have provided alt social elite. Had to respond intellectually. Serious thinkers whose work isnt for sake of ideas but to have practical effect on society and culture. o 2. Neo-Confucianism Globalization B. Third Adaptation Encounter with the West 1800s-1990sAD. Stops in 1990s where encounter is concluded. o 1. New Confucianism encounter with west seen as new Confucianism o 2. New Nationalism

angry youth. Highly nationalistic, strong in internet, critic govt. they are angry but see themselves as taking Chinese traditions and making it more mainstream. another encounter with west When CNN ran stories that was seen as insulting the had Chinese govt threaten to have CNN apologize or not cover Olympics. o 3. Yudan woman who is neo-Confucian. Self cultivation and bringing preservation to life. She is popular, really pop. A tradition that is going thru another period do adaptation. One of many vital forces in E. Asian politics today. III. Core and Ancillary Premises (Supporting Premise) y A. Core Premise (Most important) centralizing politics o Politics understood as leadership and proper order is essential to human life. East Asian political thought says not only are politics necessary but they are essential to human life. y B. Proper Order o Essential for life and flourish. The ever normal granaries are examples. So everyone can eat and therefore live to be successful. y C. Pivotal Role of the Ruler: if you believe hierarchy is necessary then rulers are necessary. Laws are necessary and they are enforced o 1. Decision making o 2. Enforcement y D. People and the Root Policy (Their interests first) o Peoples interest should come first. Leaders should balance their interests with interests of others like ppl. this is practical common sense. Whether in family or state, if rulers dont think proper order is all that, it is in practical sef interest to put ppls inertest first or they will eventually be overthrown like Chin Dyn replaced by Han. y E. Policy as the production of harmony

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o Ultimately the production of harmony. Optimizing interests and balance of gender, class. Minimizing conflict and help to create a flourishing world. o Confucian harmony can be seen as orchestra. Of necessity it needs harmony, not uniformity. Blending it altogether to make it work. o Another example of harmony: soup has mixes ingredients and optimizes. Taking the best of all part and blending them together. F. Power as corrupting enabling. See power can be terrible but they also believe power can be ennobling, meaning becoming noble. Even though Confucians lived in society with little aristocracy they saw power as bringing out the best part of human being. Power can make ppl better. o Power has two aspects. Tell the difference by how people use it. The idea of power has many aspects but has two basic: Can be corrupting. Selfish advantage Can be ennobling. Proper order East Asian thought never shy about power for these reasons.

October 6, 2010 Film Neanderthal 35000 yrs ago, faced challenge arrival of another human species. Story of last time 2 human species lived on planet, only one will survive. Hunters are formidable team, mother/daughter driven by instinct to survive. 35k yrs ago south France cold and unforgiving place to live. Ice sheet grip north euro. Winter temp 25 below, similar to current north Canada. Wooly mammoth roam. Limestone cave provide shelter. Protection from cold comes from animal skin cleaned worn as clothes. Prepare skin fat and meat scrapped w/ flat blade. Teeth used as vice. Teeth worn from many yrs of use. 7 strong fam grp.

Cave is center of world, within sleep, eat, butcher meat, defecate. Waste in caves buried then fossilized. Priceless evidence to revolutionize vision of Neanderthal. Now know they were adaptive and intelligent species. Details emerging of their lives. Fossilized feces tell what they ate, bones show how lives plagued by injury and disease. Some have violent and unexpected death. 2 generations divide old man and yng boy. Childhood is most dangerous tie, most fossils are children under 11yrs. At 5, boy weaned from mom tit. Brain size of modern day adult. In such a harsh environment you grow quick or die. Oldest member life is still hard. Injury and exertion age him quick. 4/5 Neanderthal never see 40th bday. Scars of 40 yr old show arthritis and multiple fractions to right arm. Lower half of harm missing severed above elbow. Severe skull fracture paralyze right half of body and blind in one eye possibly. If you stay in clan you need to pull weight so you cant be severely injured for long. Neanderthal are territorial species. This clan territory is 27 miles. Oldest brother is leader, strongest and most experience orchestrate the hunt. Hunting deer. Prime deer healthier to eat but harder to catch. Neanderthal world smaller than today. Arctic tundra in north and vast stretch of sea restricted their lands. As few as 100k Neanderthal lived within that border. Southwest France one of the most densely populated regions, home to as many as 3000. Must make fire in order to survive a cold night, in the film it is cold and raining. Key to survival in the cold frozen continent is the ability to make fire. Fire is also a means of protection out in the open. Leopards and other predators prey on the Neanderthal. Hunt begins again early next AM. Target is not deer or bison. They are now hunting other Neanderthal. Neanderthal lived in small grps ranging from 8-25. Small enough to save resources, and not interact other grps. Why hunt other Neanderthal? Kidnapping female, they can increase the change to grow size of clan. Women likely transient going from clan to clan.

To live as long as they did they must exchange women. Some voluntary, some forcible and potentially violent. Men return to cave after hunting 3 days. Catch unexpected. Dominate female eels threatened to her position in the clan and must assert authority. New arrival likely terrified, everything about new clan is diff, smell, clothes, hair, language. Many scientist believe Neanderthal had no language, using only gestures and calls. Mouth and throat different probably couldnt speak like us. Hyoid fossil is found and provides evidence that their throat was designed for speech and likely to have a language of their own. At the age of 11, the young female hasnt hunted for long. She has to be fast and skilful. Next decade will be prime hunting yrs if she lives that long. Neanderthal world is dangerous and most adult fossils show some kind of serious injury. Wild animals and landscape are threats. River is swollen with melted snow. In freezing water newest member of clan survive for a few minutes. First time Neanderthal not alone. Men have retuned to the hunt. As Neanderthal spears werent designed for throwing, killing done at close qtrs. Driving deer over cliff makes it less likely men injure themselves. If one person is injured it could affect the whole clan. The men have o carry kill 6miles back to cave. Neanderthal bodies are powerhouses and can take much strain. Glaciers of euro shape landscape and Neanderthal. Bones are strong due to stress. Short heavy bodies reduce skin surface area to maintain higher body core temp. noses evolve, nasal cavities are larger with extra capillaries to warm the inside from cold air in when breathing. Combo of features make Neanderthal first human species to adapt to the cold climate. They may look ugly but are triumph of evolution adaptation. Facing threat from strangers and something evolution hasnt prepared them for. Homo sapiens, Cro-Magnons, have new way of living and thinking. 1.5M yrs ago homo erectus went from Africa, Asia then to Europe. New cold adapted species evolve, they are Neanderthal. In tropic areas, the CroMagnons evolve and eventually meet up with Neanderthal.

Each adult Neanderthal has to eat 4K calories a day, and 7k in winter. Using a razor sharp flint they slice thru deer's body. Neanderthal diet made mostly of meat. Current Euro diet is 12% meat. Meat well digested in Neanderthal diet and their bodies evolve to process this meat. No part of animal is wasted. Skin is clothes, parts are rope, skull opened to get brain, tongue, eyes. Old man has to wait turn. Youngest member pays to be opportunist. Cut in cave, fresh meat will attract other predators if done otherwise. Meat is cooked. Heat kills parasites and bacteria and help in digestion. Grooming is glue hat bonds clan together demonstrating, loyally, affection, trust. Intimate contact is pleasurable release from stress, spending up to 4hrs a day relaxing under each others touch. Strong emotional ties forge clan into strong unit ensuring survival until homo-sapiens come along. Strength over 1000s yrs are soon to be weakness. So well adapted to current world they cant face change easy. Limited language hard to seek alliance, small clans dont play well with others. 2 human species face to face. In harsh world is it possible to coexist. Homosapiens, known in euro as Cro-Magnon. Comprehending is difficult. Coming from sheltered world they might not know what they saw. October 8, 2010 Basic concepts of East Asian Political thought, and a way of viewing the readings. Using these concepts to make clear and concrete without destroying the meaning. I. Noteon Neo-Confucian Globalization 900AD-1700AD: Confucian renovation wasnt confined to china or wealthy merchants. The spread of Confucian thought was throughout long period using contemporary thought of globalization. There are indicators from ecology, history, data, that shows the spread of this thought throughout east Asia and into popular cultural. Confucianism still inhabits the parts of the whole. y A. Geographical: Confucian thought and practice spreading geographically. Spreading throughout east Asia.. o 1. China:

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o 2. Korea (1380s on) Yi Dynasty: spread of Confucian thought and principles in Korea. The Korean alphabet and schooling also affected o 3. Vietnam (1400-1800AD): spread of Confucian idea and institutions have major and permanent affect. o 4. Japan Post 1600: after unification in 1600 similar spread of practice, institutions, practice, Confucian thought is spread down to merchants and up to ruling elite. B. Social-Elite and Popular: ideas of practice, institutions, practice become part of popular culture. o By 1400 AD, Confucius honored as deity. People of society know what the Confucian message is about. This spread throughout east Asia. C. Social Network of Thought: neo-Confucian thinkers and activists linked together national boundaries. Not only Chinese, but Korean, Japanese, and Vietnamese. They are in contact with each other, read each others books. This social net of thought transcends kingdoms and to a local level. and Ancillary (Supporting) Premises A. Core Premise: Centrality of Politics o Politics doesnt mean what we think of in west. Not creation of formal institutions or giving free play to clash of interest grps. The search for correct methodology for mgmt should reach a target of flourishing by using proper order is the core of the premise in E Asian thought. B. Ancillary Premises: Sacred Humanism (From Yeao). Summarize Yeao in sacred and humanism aspects. Sounds contradictory but isnt in sense. It is less of focus of secular interest of humans. o 1. Maximization of Secular Minimization of Sacred Concerns What does Confucian though think of sacred and human thought? We should maximize secular concerns and less sacred concerns. . It isnt more practical, but more of emphasis on secular instead of sacred. o 2. Awesomeness a. Confucian-Keep Warm Theory the old appreciate the new. Confucius says the young are awe-inspiring but if

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they grow old an do nothing they lose the awe-inspiring nature. If we deny this experience, we deny our humanity. Part of being human we cant reduce to secular level. If we dont we lose full sense of what it means to be human. The awesomeness of human life that connects it to way of life. Three levels of keep warm old, appreciate new. 1. Respect the pas, Keep novel of what is new in life. 2. Dealing with change of generations, balance wisdom of age (warm old) and awesomeness of youth (appreciate new) 3. Believed when Confucius made remark to student who wasnt wealthy. One part of room student dad was dying, other part wife giving birth. (keep warm old, appreciate new). Passage of life to death, and birth to life. C. Unity of Humanity (Another ancillary premises). o 1. Sameness: A parents children can be all the same and all different. People can be good, cooperative, interest in leading moral life, etc. Be can be the same. o 2. Difference: we are men, women, old, young, we are all different. Some rich, poor, 21st v. 20th century. Urban or rural. Cant treat one the same as you treat the other. What makes us a unit is what we have in common, but what we have that isnt the same. o 3. Harmony Optimization of Difference: in making public policy in Confucian point of view dont count votes to see majority and minority. Dont count numbers to see biggest grp, find the interests of everyone and harmonize the optimization of difference of society. Policy shouldnt be who wins and who loses, but addressing everyone's needs. D. Conflict of Degenerative (Ancillary Premise)

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o Conflict isnt seen as evil, but conflict that pits interests and ppl against each other, this is seen as a disease. It degenerates the ability of humans from living a flourishing life. Something that should be avoided the idea is to eliminate the underlying source of the disease by establishing harmony rather than conflict by basic way of ppl live. E. Quantitative Theory of Evil (Ancillary Premise) Evil as Absence of the Good. We can try to make it flourishing to help proper order. Conflict can be seen as evil. Is conflict natural or real? No, it is one thing that can happen to humans who go down wrong road. By eliminating it they can bring back harmony. o 1. Evil Not Real Force or Quality: Notion evil isnt a real force or part of human nature. F. Ontological INTERDEPENDENCE: o 1. Ontology Theory of Reality What is real and what isnt. How does something come to be real? Ancient Greeks believed universe made of particles and each particle independent of each other. Humans seen as indiv who can be isolated from circumstances and be real. Notion a real person is a independent person not interdependent. If you think things are independent from other things, then you believe there is power inside that you can make yourself independently real o 2. Anything X, XIS Real only in interaction with Y (X, Y,) That thing X is real only when it interacts with Y. Ex: Confucian point of view, now such thing as isolated indiv worth talking about. The interaction with others is only worth talking about. Parent child Ruler ruled There is no independent anything, only the reaction with others make it something. Try to strip away everything in your life, memory, interest, poli affiliation, friends, etc. nothing is left, just a shell. Only thru interaction you become

3. Chi Matter - Energy Transformation (Network of the Cosmos) o Transformation between matter and energy. Historical east Asian and today, when ppl think of cosmos made of everything that exists is chi. Your chi, im chi, table, chairs, everything is chi. Big soup of network or net that makes everything real. Everything coming to existence comes to existence thru big network. o As we age and begin to die our chi dissipates and goes back to the cosmos. Takes different forms, not a god or thing, it is the network of the cosmos. y 4. Feng-Shui (Wind and Water) Geo-Metric Forces o application of the concept of chi. If everything is chi, then the world we live in is subject to forces. These forces have an effect on it. Feng-shui is a concept to understand the magnetic forces. y 5. Role Theory: theory of human roles, social roles. In East Asian thought, ppls reality unfolds when interacting with others reality o a. Parent-Child: what point is a parent if no child o b. Ruler-Ruled: cant be a ruler if you have no one to rule o c. You-Me: in some strains Confucian thought, are you interdependent of me? What you are now only comes out of the interdependent of others. Without this the rest is meaningless. East Asian point of view the you/me relationship of thinking interpedently. y 6. Knowledge Action (Theory-Practice): if you know something you will put in practice. In east Asia there is more tolerance for censorship than in the US. Theory should and does only exist in practice and only practice in the form of knowledge. y G. Ecological Family: starting of all thought III. Ecological Family Core (Most Important) Institution for: family considered to be the place, given interdependence, people become humanized, learn actions, like ecology of forest or landscape where everything is important. Root out of which everything else human develops if human is bad then society will be bad. Politics in family wont work, politics in nation wont work. y

A. Humanization and Education: family is where we first become human. Family educates each other, parent child. y B. Self-Cultivation: where you as interpedently indiv begin to learn to cultivate self and build what is taught by parents y C. Self-fulfillment (Happiness): family most important source for real happiness. Not job or wealth but family. Human happiness measured by happiness of family. y D. Leadership and Politics: most important place to build leadership and basics for proper order y E. Economics (Consumption, Production): when you have meal with family, there is no charge. There is common economy for the family. Unit of production, the family business. y F. Cultural and Ritual: family seen as source for culture and ritual. Life and death, keep warm old, appreciate new. y G. History: pass on culture and history from parent to child. Rituals and tradition. y H. Spill-over's: bad behavior can spill over to neighbors. Your actions can affect negatively neighbors or society. If family doesnt work internally if affects society as a whole. y H. Root and Branch Institutions: like root and branch, metaphor. No organized society can exist even if govt doing proper role. If you want to make universal theory, what to make as unit of theory. Solution is the family. Saying we can build theory on one institutions that varies widely. All ppl have families. y

Week 3October 11, 2010

9/24/2010 10:37:00 AM

Discuss in detail how Confucian govt would have looked in past centuries and how it looks in 20th and 21st centuries. Provide rich historical detail relevant for contemporary and past issues. I. Ontological Interdependence Examples: theory of reality that says everything gains thru interdependence. Interdependence means things dont exist independent in the world. y A. Yang-Yin (Yin-Yang): two opposite forces that are in conflict. Forces are in the universe and the logic of change. Changes in forces can be balance on Yan-Ying. Their normal state is harmony and come in conflict at certain times for certain reasons. Their interdependent existence isnt struggle but to bring natural change. o 1. Creative Receptive: makes sense bc it shows interdependence. Nothing can give or receive unless the other can do the vice-versa. o 2. Logic of Chi, Cosmos: seen by Taoist. Historically described o 3. Interdependent Not dependent no light-dark, male-female, they are interdependent. Neither is better or bigger than the other. Each is interdependent in existence of the other. Including humans, if you can understand logic of chi and cosmos you have great knowledge and benefit of how things work in the world. Not independent forces in perpetual conflict, it is notion they are logic of chi. y B. Heart-Mind (Rational-Emotional): Yang addresses. o Mind, thought, thinking. Mind is not just thought or emotions, the heart and mind. Unlike some western forms of thought that try to show distinction, the east Asian thought shows the emotion is part of ration. Ration and emotion are the heartmind and they are interdependent of the other. o Ex: Do natural science and make discovery. Discovery is illustrated in rational terms. The discovery in science doesnt have emotional source, but this isnt right. You have emotion to have drive for the ration.

o East Asian thought, the mind is the heart-mind. Rational and emotional at the same time, the 2 are interdependent. To be moved by something in the world like child falling in well, the emotion has a rational response. Confucianism sees people as rational and rational means emotional. Heart and mind cant be separated they have to be dealt with together. II. Imperial China 1368-1911 Strategic Constraints on Ruler Strategy of Rule: background info and pose question What incentive would east Asian rulers, Emperors, why would they choose Confucianism over religion or philosophy as a base of rule? Here is why Confucianism became long lived basis: y A. 1368-1911: 1360 Counties, 1 Magistrate + Clerks o 1. Lowest level of imperial govt, translated as county, the number of counties dont change. Essentially 1360 were created in early period of 15th century and that is the same amount to the need of Ch'ing dynasty in 1911. o Magistrate has to pass civil service exams. Clerks havent passed exam, but they are there to keep records and collect tax. The number is small relative to the size of populations. Bureaucratic and physical minimalisms. y B. Robust (Strong) Demographic Growth: Strong subject to setbacks, but still move forward overall. o 1. 1700 300 Million: The population for all imperial china was 300M, might be conservative figure. Largest empire in history of world. o Coercive Rule Cost Scale and Resistance Small size of bureaucracy relative to population. y C. Robust URBANIZAITON and Commercialization: contrary to old fashioned beliefs between 1368-1911 there was high level of growth of real merchant towns and cities. o 1. Costs of coercive rule economic damage and resistance. What is cost of coercive rule give high population. Trying to rule too coercively would cause econ damage. To rule coercively risks too much damage to econ structure. Like large population you face resistance.

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Middle class and merchant grps are created and they have the power to resist. o Great level of commercialization and markets all the way from elite to ordinary ppl. Some people work in specialized types of crops, grain, pottery, etc. level of commercialization compare with euro prior to industrialization. D. Diffusion (Largely Commercial of Best Practice (very efficient) Pre-Industrial Technology) o 1. Examples (Inventions): although arguably other civilization invented too, but independently china had. Technology helped commerce grow. a. Gunpowder b. Compass: Vital for oceanic international commerce. c. Porcelain: high quality class and requires sophisticated technique to create. Some considered the finest ever made. d. Iron Plows: they can plow deeply and last long e. Printing: not printing press in euro sense. Wood block printing that was made available prior to 1368 that made market for books. So books of Confucian classics and other ideas could circulate in economy. f. True Rudder WATERTIGHT compartments: ships and ship design. Having true rudder for steering, not first but independently. Bulkheads created to save ships from sinking if on compartment was compromised. o 2. Innovation and Social Communication civilization that could innovate. Wasnt static and innovation requires social commutation. Artisans can communicate with buyers, so civilization that could innovate and communicate. If ppl can communicate socially then they have w means for resistance of highly coercive rule. E. Intensive (Labor Intensive) Agricultural Technology: Basic agricultural technique is labor intensive o 1. Wet Rice Agriculture: like gardening produce grain, rice. Has ability to use same amount of land over long time to

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increase output. Growth in population made possible because it can be fed. Same amount of land, more labor, more rice. o 2. High Levels of INTER-FAMILY COOPERATION required for wet rice cultivation. To grow rice each family cant be on their own. Each family had to have high level of cooperation. Irrigate and plant together. Still seen today o 3. Costs of Coercive Rule Economic Damage and Resistance. If ruler tried to rule agricultural econ on something delicate as wet rice, then the output would go down and econ cost is econ damage. Trying to be too coercive with wet rice would risk too much econ damage and resistance from the ppl. When Ming became more coercive they did cause econ damage until they were overthrown and replaced. IF you answer what incentives ruler have for lack of coercion this is point. F. Foreign Trade: Even govt tried to regulate trade, there is enormous volumes of overseas commerce. They went to places Euro had no idea existed, Philippines, Taiwan, South East Asia, etc. o Even if rulers wanted to regulate foreign trade they couldnt because of resistance and would risk rule. G. Pluralism: were there ideas that could provide ideas o 1. Buddhism: 1368 China affected o 2. Taoism (Confucian form of govt and politics) o 3. Islam: large Muslim population, Jews, etc. Muslim merchant built mosque that still stands from 16th century. o Alternative Ideas and Ideals, alternative to Confucian rule. There were other ideas but this considered better. Too many ideas. H. Multiple Local Overlapping Institutions (Overlapping Membership). Looking under level of county, 1360 counties, there is society atomized by: o 1. Families: important thru whole historical period discussed. o 2. Lineages (Big Families): multiple families that could mobilize up to 2-3k ppl. all have common ancestor, they are big, well organized

o 3. Villages (North): not just places where ppl live, but villages with real institutions. They have taxes, certain crops grown, police o 4. Temples Associations: common ritual and provide basis for powerful collective action. Used to irrigate land. Work, farm, and pay together. o 5. Merchant Associations and Artisan Associations: make same product like porcelain, or farmed tea, rice. 6. Secret Societies (Young-Men Examples: TRIADS): made of young unmarried men. Originally not criminal. Young unmarried men who did difficult dangerous work. All things that exposed to great risk, bec unmarried and away from family, they would grp together in secret societies for mutual insurance to help if they got sick, extend money for burial, or protect from employers and govt. societies were officially illegal. When dynasty was in decline they came out of wood work and when Ming dynasty falling secret society leader takes over. o 7. Local Militias: creation in helping govt to support and resist. Also protect from bandits o 8. Collective Action and Resistance Potential: have power for collective action and resistance. Rulers knew this, and these institutions although not big they could act collectively and help or cause trouble. If you rule too coercively they could resist in many numbers in many places. Institutional fact is another real constraint the strategies of rulers did choose. III. Significance y A. Confucian Rule and Commerce o What this shows the Confucian govt was not incompatible with commerce. Confucian govt tried to further growth of commerce not retard it. Shows Confucianism, Confucian rule and commerce were compatible y B. Ideas and Alternatives: not static civilization. Civilization with pluralism and ppl sometimes did argue for alternative styles of

govt. They had other world views and analysis undercut thru today's material o C. Why Confucian Rule? If you're emperor do you rule with coercion or more subtle alternative. Large scale govt can survive if they can, according to Confucian, for things that get ppl to comply. More practical than trying to rule coercively or not trying to rule at all. ** I. Saw slogan on t-shirt y Growing old is mandatory, growing up is optional. 2 ways to interpret. o A. Peter Pan Never grow old o B. Confucian Self-Cultivation Confucius would say this is right. To fully develop human abilities is something that doesnt happen automatically. Tradition that says for most humans we have the ability to become fully human, but you have to do thru self cultivation mean growing up is optional and obligation of self cultivation .

October 13, 2010 Proper Order (China 90-1900): showing how proper order and Confucian solution to proper order could look like in the level of popular management. I. Popular Management + Material and Moral: Material and moral bc Confucian magistrate it was most important for people. How well magistrate could manage the popular classes, merchants, farmers, artisans, rich, poor. Created style or type of govt that isnt unique but distinctive east Asian. Still seen in Vietnam, Korea, and Japan today. y A. Confucian on good govt: enrich them, educate them o Ppl all read Confucius and understood what it was about. (Berry) in reading look how many in kingdom. Now there are many what to do, Confucius says enrich and educate the ppl. o Popular management: enrich with material, educate on moral.

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o The first public school had real impact. B. Necessary Framework of Material and Moral Security o Not to replace private institutions but large scale framework for security. Long believed and practice the level of low level central govt has necessary need to provide material and moral security. C. County Magistrate (translate title: knows the County) or popularly Father and Mother Official. Understand the county in material and moral. Father and mother idea is county magistrate is important like mom and dad but not really. This shows the importance of the interface of magistrate. o 1. Incentives: being county magistrate difficult, required sheer work. This is difficult for nay ordinary human. They must have incentive to take civil service exam. If you succeed it opens door to a. wealth, status, power marry children to elites, real power over ppl, land, b. self-cultivation being county magistrate is seen as selfcultivation. Demanding mentally and physically. Higher level of cultivated self. c popular acclaim kind of folk lore in counties over empire. Part culture had to do with how they saw the magistrate. If he was good he had good acclaim and approval and vice versa if they were bad. You could leave a legacy behind where generations to come would refer to you as father/mother good to county d. 3 to 6 years sometime 9 yrs. In course of serving county, sent to place with little local connections. Cant serve where you were born. This prevents bad forms of corruption that would cause break down of proper order. e. central govt gaining popular compliance

getting ppl to voluntarily pay taxes or follow laws, not become bandits. It is county magistrate that is monitored by central gvt. Accounts audited, watched by upper govt, and ppl could file complaints. y D. County Magistrate Handbooks (Management Books) optional. Based on long literature from china. Like management books telling magistrates what to expect, how to deal recurring problems, how to be good/bad, how to run county, grains, tax collection, etc. o 1. Wang Hui-Tsu (1700s) Confucian scholar. Available in part in English translation. o 2. Chang Ya Gyong (Korea,1818) UC translated recently. Most detailed source seen in English of what county magistrate mgmt o 3. Magistrates Nicknames (Good, Bad) ordinary ppl and elites studied magistrate govt. the nicknames are appropriates. Someone good at solving legal: is Mr. Good at Law. Someone violent: Mr. Vampire. II. Popular Management Material: what to do in terms for collecting taxes but framework for material and moral security. y A. Local Consultation (Elites and Local Elders) o Not formal bargaining in parliament. Did involve negotiation and bargaining. Ongoing consultation with important grps. Wealthy landowners, merchants, but also ppl below. Consult about everything, crop prices, weather, famine, taxes. Policies are shaped according. Shape policy to account for opinion. y B. Tax Collection (In Silver Units): most taxes on land, but most all collecting in units of silver. China drew much of new world sivler supply sent to east Asia. China govt then was able to have single monetary tax in silver units. o 1. Reliance on self-reporting, self-collection Sometimes tax was heavy. Magistrate evaluated on tax collection. Magistrate has sub-officials where big chests

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set up to collect silver units. Bureaucracy so small selfreporting instilled. Honesty among ppl required. Self-collection required so ppl needed to come and bring the taxes. If not a lot of voluntary compliance then it wont work. Ppl saw as cost on farmers, merchants, artisans. What incentive to pay it given the weakness and small size of bureaucracy. C. Physical Order: first and most important task of magistrate is security and order of county. o 1. Central govt, county level a. Large scale military defense: if barbarian invade then it is up to magistrate to protect b. Large-scale policing (banditry, piracy) in civilization like imperial china, there is chance of large gangs. Trying to eliminate is responsibility of magistrate. c. Local institutions, local problems: petty theft, local violence, too small scall for magistrate and central govt to know about. d. co-participation crime waves areas in provision of physical order or security where magistrate and central govt to work with local institutions. Crime wave a case where magistrate and govt officials work together to solve problem. D. Legal judgment (County Court): every magistrate is judgeholds regular county court meeting at specific times of month. Doesnt hear all legal cases but case of a single type. o 1. Exclusive jurisdiction murder if someone murdered the magistrate is supposed to solve crime. See body, determine type of death, send people to catch murderer. o 2. Local institutions most civil, criminal cases death with thru local institution. Own courts, own laws. Magistrate not involved in this process of local law.

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o 3. Co-participation: local cases on appeal (200-2000 per yr): Appeals are where magistrate would get involved. a. Grave site disputes: go to county court for appeal. Because of importance of family and ritual, or feng-shui and reasoning ppl get into disputes over gravesite or how grave to be arrange with respect to other. Good magistrate should be good judge and solve cases and get off books. Not always the case. o 4. Petitionary Obligation (Moral, if not legal, Obligation to Receive Complaints) complaints about any aspect of life in county, including magistrates own rule. Taxes too high, bad roads, etc. petitions still in place today. Many legal cases that go on appeal start with petition. E. Standards (Transactions): standards magistrate tries to maintain at county level o 1. Standard contracts: as china became more commercialized more contracts needed. Standard contracts for merchants needed so transact could be done one std form even if there was language barrier. o 2. Land Measures: important for taxation and family property. Gravesites, farmland, etc. Make sure no corrupt stds o 3. Weights and Measures: basic weights and measures everyone can use regardless of differences. Std units of measurement for land and other things. Basic standard of length based on note of flute and note only made thru specific length o 4. Copper Coinage (Every transactions): copper coins are circular with hole in middle so they could be grouped on strings in large units. Because low bureaucracy counterfeit is likely and needs to be stopped.

F. Infrastructure (Large-Scale Investments In): central govt believed local institutions cant do on their own due to lack of resources. Investments are overtaken and managed by magistrate. o 1. Commercial a. Public Markets: provide commercial and communication infrastructure. b. Roads, Bridges, Canals: too much for small towns to invest in. partly for commerce and partly communication o 2. Hydraulic (Irrigation, Flood Control): large scale irrigation projects. Magistrate provide public and sometimes prvt funds to maintain and build. north china prone to flood. Yellow river whole section where it flows above ground. River is dyked up and manmade structures prone to breaking. Essential for magistrate to make certain flood control mechanism kept up. o 3. Subsistence (Granaries): to protect market price y G. Selective Regulation: o 1. Monopoly and Competition competition is good but not always. Break up or encourage monopolies. III. Moral Management: magistrate has more than the problem above listed. Other equally important half is the moral responsibility for magistrate. Following moral functions. y A. Exemplary Rule: set example for county. Be frugle, take small gifts, but to be brutally corrupt is wrong. Not all followed but most did. o Show what it means to be real Confucian leader y B. Exhortation Warning and Encouragement Be thrifty o Supposed to exhort ordinary ppl to pay more attention to other areas that might get les attention. What might happen if things are done a bad way. Be thrifty. Some magistrate really exhort the need to be frugal, save invest, use of public signage. y

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C. Public School Management: east Asia one of first civilization to provide publically funded school. Not always work well, mostly for men, magistrate is superintendent of the school. Ideals beyond level of family. Primary function of public school is extend family education o 1. Subsidies: upkeep of school and money spent properly o 2. Performance: students learning and passing. D. Ritual Promotion o 1. Incentives for people to do them, rituals important to Confucian point of view. a. Law codes: strong ritual flavor. Formal law codes written in ritual terms with relationship to family and non family member. b. rewards families: grp like families who particularly careful performing Confucian rituals; honoring dead, family, etc. c. subsidies honoring the worthy: ppl who want to do rituals but dont have the means. Ritual where many family honor worthy. Often done in temple or ritual space or ritual at the temple of literature.

October 15, 2010 Second Level of proper order: elite regulation. Give sense of two most important lasting legacies of the Confucian attempt to find and create proper order for a flourishing world. Necessary framework for security thru whatever means are necessary to be secure in moral lines. Most important lasting legacy is the widely accepted belief by elites and normal people the primary role of govt is to create this necessary framework. If you go to east Asia and pole people for opinions the necessary framework for security and moral security is necessary I. Popular Management + Lasting Legacies y A. Government as a necessary frames work of material and moral security. What should govt do, Is not about its size but how to make competent or effective.

B. The search for Competent Government. Effective. This is seen in19th, 20th, 21st centuries. E. Asians seek the requirements in their govt even today. To the extent govts do this they may not be popular but they get compliance. o 1. Not Big or Small but how to make govt work in a competent or smart sense. o 2. Interventionist: this isnt argument meaning govt should replace pvt market, but to intervene in areas of life to make life prosperous. o 3. Capable: making the govt work. y C. Even if you talk about Japan, China, Korea, the lasting legacy of conficuan thought has been dimension of this required framework of a govt that works. II. Elite Management necessary framework of elite regulation. Going to level of elites and elite mgmt. another role poli institutions fill is nother kind of framework focusing on elites people with wealth status and power. Best way to introduce y A. Mecius The King Aw the Ox (DeBary): encounter one king with problems. o King not competent, moral (lazy, cooupt and vicious). In advising this ing, the king want the secret of govt, how to improve his rule, knows the subjects dont like him. The subjects are skeptical of king. Mencius says he saw king watch the ox taken off for butchery. King says he couldnt want the ox get butchered because it was like human getting executed. Mencius says king is lazy and doesnt understand. People thought he used cheaper animal a sheep instead of ox. The people should know what he used sheep instead of ox. People would have a reason to support and not oppose. o Kings problem is power, but lack of knowing what to do with the power. He only looks to short term like sacrifice of ox and not the welfare of the kingdom. o Mencius says t difficult to be member of elite, requires hard work, recognition so the people you rule are like members of family and if not then you're not effective ruler. y

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B. Bad Rulers (Elites). Mencius says bad elites come in many forms. Problem is they dont do things that make good rulers. Not that they are elites, they are necessary in hierarchal world) but they are: o 1. Indolent (Lazy). Like king who saw ox, concerned with here and now and not future o 2. Corrupt (Avaricious): care about power and less about how power is used. They undermine own power because they become greedy o 3. Violent (Vicious): like king who saw ox, he has fondness for war. Mencius asks why you like war? War for own sake? o All are problems but problems that can be corrected. Elites can be good or bad. All problems can be corrected but regulation is necessary to correct. C. The General Problem INCENTIVES. Ironically elites because they have surplus of wealth and power, the incentives to be good must outweigh incentives to be bad. Unlike ordinary people who have to work hard bc no money or power, elites have: o 1. Surplus resources (wealth, power, time). More money they get taxes. Have power of bureaucracy, and they have time. If they make mistakes due to laziness, corruption or ineffectiveness, the time it effects them is long. Short term goes a long time o 2. Creates MORAL HAZARD (Morale Hazard) being an elite creates potential moral or morale hazard problem. Lots of wealth and time before mistakes finally cost. o 3. Analogy PERFECT Fire Insurance: if all elites have this problem what is it like afraid of fire and cautious. Get wealthy so you buy perfect fire insurance that will reimburse against any kind of fire no matter what. Now you have perfect insurance you are no longer afraid of fire. Why be afraid. If you burn your own place down you are fully

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reimbursed. You are more likely to be less careful and increasingly careless and wreck less. Problem with being elite is this hazard. If they make bad decision the ppl who suffer immediately are those who are ruled or governed. They can make bad policy in econ. Problem is elites exist, problem is finding a way to need moral hazard problem. Get out of moral hazard problem. o 4. Paradox of Rationality: in Confucian tradition human rationality leads to good or bad consequences. Sometimes better r worse off. This is problem facing elites. a. Self and Other Incentives: a good ruler is one who can balance interests of self and the interests of others. Bad rulers wont do it, not that they cant. b. Long-term/short-term: a bad ruler doesnt account for time. Rational ruler looks at long and short term. Bad ruler looks at something they may do something that looks positive now and may look bad at the end. Giving everyone $1M makes you look good and reelected. Where is the money coming from? The economic impact on something as silly as this. Going after popularity and politics. People looking good in the short term and not looking at the long-term result. Surplus of time is a moral hazard. o 5. how to overcome how elites can see their position is paradoxical. Sophisticated understanding of elites. Not because they are elites but the characteristic problem faced and that problem is lack of incentives. D. Confucian Solution: maintain still has lasting legacies in e Asian thought and culture today. o 1. Institutions: never naive or stupid about institutions. a. Monitoring of Bureaucracy (Example Inspectorate). Lack of regulation or too much a real problem now in US. Historically the county magistrates were regularly monitored to make sure they werent too

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corrupt or lazy or violent. Confucian knows institutions give incentive. If a ruler will be punished for making bad decision then they are more likely to act rational o 2. And moral character: equal emphasis balance on institutions and moral character. Institution are never enough, equally necessary the morality of elites on their own even if institutions dont work they will act rational. Helping to develop human nature to make the right decision. o 3. Why are institutions not sufficient: a. Who Rules the Rule Makers! (Institutions are people) If ppl who right rules of the people who are ruling, what kind of rules are they lilkey to create. They have rules that are easy to cheat, that arent transparent. Some human has to create an institution, institutions are ppl. If moral character is strong it will work likely, if weak they are likely to fail E. Power constraint mutual obligation and morality. E Asian tradition, constraint on power where used in bad ends, power constraint is important. Morality where ppl understand the mutual or shared obligations. If shared obligation of state rule this will provide necessary moral character required to rule. o 1. Power as corrupting or ennobling: power can make people bad like king who saw ox. Or it can make good, noble, and heroic. o 2. Reciprocity and hierarchy: everything said up to this point. Hierarchy even now is seen as natural, part of being human in family, govt, biz. If its natural it can be good or bad. If hierarchy it has to embody reciprocity. If you want ppl to support you have have to do good things for them. If you see mutual obligation then you see that world will work well if you get elites to have incentive where reciprocity will work better than lazy, greedy, violent.

Morality and practice of morality as ritual is central not only in society but also govt. III. Material management: inequality is increasing in PRC. Since 1976 with econ growth, the # of ppl in poverty has lessened more than any other time in world. But there is greater growth in econ groups and richer are become less socially responsible, not healing society, not good at elites. In east Asia inequality since WWII is about what elites who benefit most do with what they do with wealth, money. Ppl in China dont see rich as bad, but rich are irresponsible with the way they use it. Someone who has lots of power and wealth to do good in fact do not. y A. Service incentives y B. Central Government Civil Service Exams y C. Local Service Incentives (Power and prestige) o 1. For local service o 2. Leadership of local institutions o 3. Social Investment (Examples: Irrigation, Charity) y D. Common Characteristic Confucian Life Style o 1. China Gentry (Shen-Shr) o 2. Korean Yang Ban o 3. Vietnam Notables o 4. Japan Post 1600 SAMURI IV. Moral Management y A. System Cultivation (Elite Academies) o 1. Moral Education y B. Ritualization o 1. Institutions Interact with Character (External/Internal) V. Lasting Legacies y A. Elite Regulation y B. Inequality and Social Responsibly

Week 4October 20, 2010

9/24/2010 10:37:00 AM

Today's lecture two fold. Cover elite mgmt. lasting legacy of political thought and behavior of elites. How elites made and understand. Second part will go thru Friday and Monday next week. Focus on Confucian thought and its importance in east Asia and tradition at elite and popular levels. I. Elite Regulation Material Management: east Asian point of view elites are problematic. They arent bad, but necessary. They have resources to become destructive and harmful. They can undermine themselves and proper order. Power or being an elite is potentially corrupting and potentially ennobling. East Asian thought/practice is more positive. Never been sense that elites are troublesome but they have potential to do good. In societies like china, how can poli institutions and culture lead to good rather than bad outcome. Historically popular mgmt as incentives seen as elite regulation. y A. Service Incentives (Social, Political service): to get elites to do good rather than bad give them incentives to do service. Thru much east Asian history there is tension for the best way to get elites to do something for the good. If elite will do anything that is constructive and positive they should have incentives. o Service outside the family, service begins within the family. For elites the issue is bigger and can be world wide. How to get hem to participate in such a large good. y B. Civil Service Exams: exam was mechanism, institution, that created incentive for elites to do good. To become elite you had to pass the exam which was hard. They had no choice but to be of service in bureaucracy. o Try to shape whole elite in political service naturally thru civil service exams. o Try to shape elite ID from narrow concerns into direction of social and political svc. The exam could only work for a tiny section. y C. Local Service The informal service elite: Since not everyone can take how to give the opportunity. Institutions and culture in E. Asia developed over centuries to engage in a level of svc at local level.

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o 1. Linking local status (prestige) and power to local, social, and political service. This created a large in service elite that linked local power to local political svc. If you didnt pass exam in china and didnt want to be just a landowner or scholar, you could engage in informal local level svc. The local elite is defined by local service. Look for ppl that have certain prestige or power thru their good action in local level. They could still be corrupt and vicious, but they had to do good among the local level. What kind of service? a. Charity: taking care of those who cant care themselves. Make pretense of providing with firewood, charcoal, food etc even if they had to dip into family $$$ b. Conflict resolution: since so much of what we think of law and jurisdiction is thru govt, in the local area the local svc elite would deal with the issues. Not handled thru formal courts but thru the formal fuctions of local svc elite. local infrastructure investment: neither pvt Market nor govt can invest in local infrastructure at small local level. They had incentive to help build infrastructure at local level. investment in small-scale irrigation, transportation, granaries. Broad in scope D. Wide Diffusion of the Local Service Elite Model: o 1. China Gentry (Shen-Shr) gentry is misleading sums pics of England in 19th century. Not defined by govt post, but what they did. They did local svc in china. The Sehn-Shr arent nobility or class, they are drawn from many classes. Defined by gentry and local svc model. o 2. Korea Yang Ban aristocratic background thru inheritance. Yang ban got bad press, seen as corrupt and vicious, collaborate with Japanese resistance. o 3. Vietnam Mandarins, elders

these are ppl in Vietnam mandarins. They didnt hold bureaucratic office. Sometimes called elders in resolving conflict. o 4. Japan Bushi (Samurai) Post 1600 toughest and least likely. Most aristocratic and place where nobility most entrenched for long time. Very unlikely this Confucian model had much effect. In 1600 after unification of Japan, it becomes more and more interested in the political elite. Question of samurai was what was their relevance. Change to Confucian style of local political and service elite. y E. Confucian Style of Life: they all share Confucian style of life. Not just reading and quoting text but living a way, at least for show, of svc. The ppl were literate and understood tradition. This is what links together. II. Moral: in east Asian tradition the moral is important as much as material. Investment of sources to create a framework. Pointed out last week the Confucian solution was material. Other part is self cultivation. y A. Systematic training in self-cultivation: basic moral beliefs not to be corrupt. Want to be moral to be beneficent to moral svc. E. Asian famous for long tradition of academies. o 1. Academy tradition: not just accounting or skills but a Confucian way of life. Target not to create engineers but have moral incentive. Seems to many ppl to have impact on way elites behave. y B. Moral Education: long been sponsored and important in every level of society. Original purpose of Confucian schools is to teach moral truth as understood. o Significance: idea is no matter what knowledge you know, how to make weapons, chemist, you cant be complete human or effective leader without knowing morality and how to live life. Life fulfilling and positive. Not just a skill in reasoning but a whole way of life y C. Ritualization Performance as changing being. Ritual isnt seen as ceremony but something that teaches and changes. East Asian

point of view ritualizaiton is one of the most important part of being human. III. Lasting Legacies: even today in E. Asia today there is powerful consciousness. y A. Elite regulation (need for): Necessary and in need of regulation. If ppl in china are talking bad about govt, they are saying elites are necessary and potentially dangerous y B. Inequality Hierarchy and social responsibility: some dimensions of inequality have been lower in Japan than in US, true of Korea and Taiwan. Even today in east Asia social and political inequality is troubling. o We might think humans dont like inequality. In east Asian point of view might be different. Inequality is seen same in CA or NE. o What elites do with status and power. Build hospitals, charity? Or support their families and selfish. Criticism isnt inequality but elites dont act responsibly. More they act responsible more are accepted. Less acting less accepted

I. Moral Theory and Practice (Confucian East Asia): given great emphasis and moral education in E. Asia look at what E. Asia understand morality and contrast to western intuitions. Confucian isnt starting point, but informs habits of E. Asian ppl. y A. Mencius Carving the Willow wood. Easier to understand. Part of Mencius was politics. Wants to build proper order and govt. he also interested in morality. What is morality and what it should be and practice. Mencius engaged in debate (DeBary). What is morality debate all about. o 1. Mohists (Utilitarian's): debating Mohists. Think of as utilitarian's. Very strict morality. Should morally treat every human with same intensity of love and moral focus as you give to members of your own family.

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What follows is the idea that making public policy you look at utility and how to make most ppl well off as possible. Mencius unhappy with mohists approach. Mencius debates with mohists and proposed by mohists saying making ppl moral is like making bowls from willow wood bend and shape. They have to be forced and shaped from outside to inside. Response is it the nature of the wood to be bent. If you teach morality in such a way they will flee. You cant have morality that works that loves everyone equal. If you think you can then you have to force it on ppl and not natural and they will resists. o 2. Yangists Self First: Mencius also unhappy with this approach. They put self-first. Although yangists arent anarchists, there are ppl who thought its too hard to be moral. Yangists say I wont damage my finger to save whole empire. Response is yangists are stupid and wont do what they can do they expose themselves to be trivial and meaningless. B. Costs of commitment: what Mencius is really talking about. How to evaluate a morality. Just std to compare for useful reason the cost of commitment. What it costs to be committed to certain morality. Is it high or low. Does it cost a lot in time, $$, resources. Can you live it? How much cost you to follow principles and virtues. o 1. Maximum hypocrisy: Mohists are maximist. Mencius says you cant use this in the real world and is maximum cost. One reality that is so costly you expend so many resources and wont work and is unnatural. Ppl will reject and ppl who accept it are likely to succumb to illness like hypocrisy. Treating everyone like parents is hypercritic bc using resources for parents to others is taking it away from parents. o 2. Minimal trivial: Yangist. Suppose have morality on one principle, dont eat kids. Not doing that is trivial. Should I give

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to charity, should I help homeless, political ideas. How to look at larger issues. o 3. Balance (Mean, Middle): try to find the mean, the doctrine. The real middle. Balance moral principle in such a way it is costly enough to cover many life situations otherwise will give real answers to real problems. Not too narrow either. Mencius says they extremes will see either side doesnt work and ill eventually come to the center. C. What is morality? o 1. Moral principles (values, virtues) a. honesty o 2. Force of ought D. Why morality? (Why be moral?) o 1. Divine Command o 2. Practical benefit (pragmatic) o 3. Rational compulsion o 4. Development of human nature E. How o 1. Choice (do or dont) o 2. Way of life (skill)

Week 5

9/24/2010 10:37:00 AM

October 25, 2010 Continue with moral theory and practice. Political significance. Conclude on Wednesday and theory and practice and why its been so important in E. Asian politics . E. Asian concepts of war and peace will be discussed on Wednesday as well. Today much more complete about E. Asian thought and practice than what has been discussed earlier in the course. Discuss what is the greatest difference between the east and the west. One distinction drawing today: the moral values and virtues remain important in E. Asian Culture today. They can be understood as nouns and verbs. Things you can apply to real life and what you do. Much of our moral thinking has come to center on what should our basic principles be. The basic moral problem in the west is what should I choose. Honest/dishonest, good/bad person. China morality is thought about practice and performance. What you choose to apply on what you shouldnt do. Living morality as a way of life. I. The Logic of East Asian Moral Theory and Practice: one basic point of difference with western traditions, in east Asia no distinction has been drawn between right and good. y A. The Right is the Good (All Life is Moral Life) o In the west we have become more and more to carve out good life for indiv. Create a good life. The big moral questions are dealt with human rights and duties, and become more and more of law. constitutions and legal codes. o East Asia it is much more the practice and purpose. All aspects of life, choosing to be engineer, lawyer, plumbers, everything is how to be a good person in all areas of life. Not just law. o All life is moral life, not some area that is free of this y B. Virtue (Value) based. Value or virtue is end or goal that someone should attempt to achieve. These or moral questions. o 1. Audience dependent: acting morally from this point of view is making the right moral choice no matter what others think about you and your decision. It isnt a matter or choice or

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conscience, it is always other ppl at the center of attention. How you respond to your moral action. o It isnt acting to get a response of applause or happiness, it is acting morally because it is the right thing to do. o 2. Excellence: oriented towards excellence. You can be more or less excellent, or moral. Judging from this standpoint is not saying they did something moral, but how much moral. Not simply making moral choices, o 3. Happiness: what being moral excellence should lead to happiness. If you are morally good and excellent you should achieve happiness. If you can flourish life around you, doing what is morally right you should have happiness. Morality is about making happiness for humans. This is also elitist. Some humans will be better at morality than others. There is a problem of moral leadership that isnt the same in the west. C. Needs based (wants and needs): o All humans have a need of what they want or what they need. Things to live, have flourishing life. Education. o This type of practice is based more on needs and less on wants. In the west, wants and needs have equal weight. o Like choosing a hamburger and saying you need to eat. What is more important is having food, the hamburger should not be given the same moral weight. D. Morality as Mutual Obligation o West morality is the right, like right and duty. In east it what you owe me and I owe you. We are all obligated to humans in someway. We are deeply obligated to each other. Primarily the family. o Question isnt what I should choose to do but what are our obligations to each other. E. Morality as Team-Production (Team work, collective action) o Because this is virtue, values based, that means being moral doesnt mean making choices. It means working with others towards a common goal. Morality involves working with other

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ppl, it is teamwork. Morality flows from ration, social cooperative beings, the issues have to deal with cooperation. o East Asian choices, given obligation to a human in need, it is a question of acting. If the other member is unconscious you still must do what is best for the team. F. Morality as a way of life (Process, performance) o Not principles applying to cases. In east Asian point of view, morality is a way of life. Process, performance. Not what you think moral principles is but how you act, behave. Those ideas reinforce notion that morality is a way of life. G. Morality as o 1. Skill: strive for moral excellence. Like being good parents, chemist, carpenter. Requires teamwork, its a skill. o 2. The Need for Leadership (What if others are moral failures) if morality involves interdependence teamwork, virtue based. If trying to be moral but others are moral idiots. For whatever reason they arent good at morality. What happens? There has got to be ppl who are better at being moral than other, who can lead others in moral action. Given this is about mutual obligation, teamwork. What happens if others are unable to act moral. Some ppl need to lead when it comes to moral issues. o 3. The need for judgment: morality is way of life, skill, teamwork. Means you cant reduce morality to code. It isnt categorical, straight fwd. has to be judgment. From this point of view, lying is justifiable. If it stops something terrible from happening, it could be the better decision. There is no9 clear cut simple set of principles. H. The basic question (given interdependence): given need for defining thru judgment our mutual obligation and interdependence thru teamwork, basic question is: o 1. Not what should I choose: this is western question.

o 2. But how should we act? Not what should I choose to be moral, but how should we act. Family is good example. Sometimes family has deep moral problems. So not how do I chose, but how we act together. II. Moral Virtues (Values) Nouns (Goals), Verbs (Process, Performance) Yao. Nouns/Verbs, basic moral values/virtues can be understood like a nouns. A goal to reach, harmony. Teamwork is a verb, being moral is action. y A. Virtuous Achievement (Virtuously Achieve): if there is one thing we know of E. Asian culture, it is achievement oriented. Achievement isnt something that is good in terms of getting more $$ or better job. o 1. For self and others: put on earth to achieve as much as you can. Achievement is highly prized and still major virtue/value. When you achieve something you can onl