Sem. Carlo Emil N. BoadoJuly 20, 2015 Chinese Philosophy Rev. Fr. Jiune !erramia ". Re#le$%ion on &o%her &en'(s )hree &ovesThe only mainpointof the storyis thattheperfect waytolive isto learnand enjoylearning. In the cemetery, we only learn to bury, nothing more. In the market place, we only learnto exchange goods with money or another goods; there is learning but not enough. Hence othereng exclaimed that !they are not the right places to raise a child."It is when they moved beside the school that she became satisfied.It is in the school thatwe can find almost all kinds of learning that is why it is emphasi#ed in the story that !it is theright place to raise a child." $earning can be everywhere but we can value learning more in theschool where we study and learn almost all of our crafts since it is very conducive of ac%uiringnew knowledge that will stimulate the mind to obtain more. "". E*poundin' )he +ell,Field Sys%em The-ell,#ield sys%em.Pinyin orJin'%ian /hidu0is thecommunal landorgani#ationsupposedly in effect throughout &hina early in the 'hou dynasty (c. )*+,-./, 0&12. 3ccordingto encius, each unit of the well4field system was divided between ei'h% peasan% #amilies. 1achfamily had its own outlying field around a $en%ral shared #ield, and all %he #amilies oin%ly-or1ed a nin%h $en%ral plo% #or %heir lord. It can be likened to the medieval period5s feudal system where in peasants work for thefeudal lords. In the modern world, we can also liken it to the taxes issued by the government toget the share of the government in order for the latter to build projects and conduct programs.This well4field system is like the family5s share to the emperor for ensuring order, peace andsecurity to all people under his reign. It is like paying back a good deed to a good deed received.""". E*poundin' &en$ius( 2ie- on Poli%i$sencius believes that man is good by nature and that no one is devoid of compassion forothers.He argues at several points that we naturally feel for others and their wellbeing as we dofor ourselves, and that when we fail to care for others there are other factors involved that blockor reverse our natural compassion.encius believes that the doctrine of 0enevolence (where he teaches that man is innatelygood2 must be brought into politics so that government will become humane and moral. He alsoemphasi#es theimportant role of theciti#ens in astate.enciusfurther asserts thatitistheresponsibility of the ruler to ensure the economic well4being of his subjects, to provide them witheducationand, indoingso, torulethroughwinningtheirloyaltyandconfidenceratherthanthrough force. The citi#ens have the right to overthrow a ruler who is not serving properly theirneeds or inflicting violence against them since these rulers already lost the andate of Heaven(this is because a ruler who rules unjustly is no longer a true ruler2.3ll relationships should be beneficial, but each has its own principle or inner logic. 36uler must justify his position by acting benevolently before he can expect reciprocation fromthe people. In this view, a 7ing is like a steward. 3lthough &onfucius admired 7ings of greataccomplishment, encius is clarifying the proper hierarchy of human society. 3lthough a 7inghaspresumablyhigher statusthanacommoner, heisactuallysubordinatetothemassesofpeopleandtheresourcesof society. 8therwise, therewouldbeanimplieddisregardofthepotential of human society heading into the future. 8ne is significant only for what one gives, notfor what one takes."2. E*poundin' !sun )3u(s dis$ussion o# 4an'ua'e9or HsunT#u(:un#i2 names werenot intrinsicallyappropriatefor theobjects theyreferred to, but once usage was determined by convention, to depart from it is wrong. It would bea mistake to think of :un#i5s view as a kind of nominalism, however, since he is very clear thatthere is an objective reality that names refer to. The particular phonemes used to make the word;cat; in language are conventionally determined, but the fact that a cat is a kind of feline is real. 8ne of the fundamental principles of &onfucianism was that the reality must match thename. &onfucian thinkers were most concerned about the names of social roles< a father must actlike a father should, a ruler must act like a ruler should. =ot fulfilling the demands of one5s rolemeans that one does not deserve the title, hence encius defined the removal of a tyrant as thekilling of a commoner, not regicide. :un#i defended this view, yet he objected to the ohists,who claimed that a robber is not a person, so that killing a robber is not killing a person. Thiskind of usage violated the principles of correct naming and departed from the >ay, though :un#iis not entirely clear why. In :un#i5s view, the reality represented by a name is objective, even if the name is merelyconventional. 0ecauseof theobjectivityof referent, hedistinguishes appropriate(followingconvention2andinappropriate(violatingconvention2usesofnames. Inaddition, hebelievesthere are good and bad names. ?ood names are simple and direct and readily bring the referent tomind. @singnamesinawaythat thereferentsareclearisusingnamescorrectly. Thechieffunction of language is to communicate, and anything that interferes with communication, suchas the word games and paradoxes of other philosophers, should be eliminated.