- Lay out Socrates' view of a proper definition or logos (sometimes translated "account"). Does one need to be able to give a logos of X in order to have the right to claim knowledge of X? Either defend or attack Socrates's position on this question, using both the example of virtue and an example other than virtue. Try to present the strongest case not only for your side but for the other as well.
- Discuss the Upanishadic teaching about Brahman along with Lao Tzu's teaching about the Tao. In what respects is there overlap and in what respects disagreement? Could the words 'Brahman' and `Tao' possibly mean the same thing? To what extent do you think that religious/metaphysical doctrines such as these are defensible with reference to mystical experiences? Bring in teachings of the Yoga-sutra, if you wish, to defend mystic practices while resisting metaphysical claims. And, in any case, outline the strongest considerations on all sides of the issue
- Both Buddhism and the Yogasutra teach that we should try to free ourselves from our natural desires. Lao Tsu, too, says that we should try to lessen our desires. A Confucianist, on the other hand, would say that we should try to shape our desires in certain ways. Construct a debate among these parties. What are different presuppositions or values that the different parties would bring to the debate? And what issues emerge as important?
- Try to make sense of the following passages from the Analects (at least three of the five of them) as each contributing to a coherent, intelligible, and possibly recommendable ethical philosophy, namely, Confucianism. What are the major themes? And how do they interrelate? Then, interpret the single passage given from Lao Tzu, below, as urging simplicity and sincerity, or, at a minimum in some way as advising conduct or attitudes distinct from those advocated in Confucianism. Roughly, in what ways do you see Taoism and Confucianism as in conflict and in what ways as compatible?
Analects: 1.1: The Master said, "To learn something and regularly practice it--is it not a joy? To have friends come from distant states--is it not a pleasure? Not to resent when men do not know you--is it not like a person of complete virtue?"
Analects 1.12: . . . Of the things brought about by the rites, harmony is the most valuable . . . [Y]et this will not always work: to aim at harmony without regulating it by the rites . . . [This] will not, in fact, work.
Analects 2.4: The Master said, "At fifteen I set my heart on learning; at thirty I took my stand; at forty I came to be free from doubts; at fifty I understood the Decree of Heaven; at sixty my ear was attuned; at seventy I followed my heart's desire without overstepping the line."
Analects 13.18: The duke of Sheh told Confucius, "Some of us are upright. If our father had stolen a sheep, we'd bear witness to it." Confucius said, "In my country the upright are different. The father conceals the misconduct of the son, and the son conceals the misconduct of the father. Uprightness is found in this."
Analects 15.24: Tzu-Kung asked, "Is there a single word which can be a guide to conduct throughout one's life?" The Master said, "It is perhaps the word shu (shu = likening to oneself, using oneself as a measure, reciprocity). What you do not want done to yourself, do not do to others."
Lao Tzu: Eliminate sagacity, discard knowledge,/People will be profited a hundredfold./Eliminate humanity (jen), discard righteousness,/ People will again practice filial piety and parental love./Abolish artistry, discard profit-seeking,/Robbers and thieves shall disappear./These three pairs adorn what is deficient./Therefore, let there be this advice:/Look to the undyed silk, hold on to the uncarved wood,/ Reduce your sense of self and lessen your desires.
- Explain Confucius's political philosophy. Does it have saliency currently? Why or why not? Do not confine yourself to talk about leadership but also discuss the problem of compliance, perhaps also diversity and pluralism.
- Try to elucidate the "paradox of ineffability" with regard to the opening section of Lao Tzu's Tao-te Ching: "Tao that can be spoken of is not the Everlasting Tao." Try to tie your discussion to at least one of the interpretive themes we identified in class.