Emerson talked about cultivating a mind that can resonate with the nature. Ch'an, or Zen, Buddhism, has the goal of opening the Way for students to understand their own original nature, their original mind. This mind is the key to deeper understand of ourselves and, in turn, deeper understanding of all things in nature, in the phenomenal. This post will describe that mind:
It is said that before we study Ch’an a mountain is just a mountain, as we progress in our study a mountain is not a mountain, and when we advance further in our study a mountain is just a mountain. To experience this is to experience the subtlety of Ch’an.
In this example, before we study Ch’an a mountain is just a mountain but as our study continues we gain a deepening insight into the true nature of ourselves. Ch’an study furthers our understanding of what is original in our nature. As this understanding grows, deeper and deeper, we gradually become aware of the aspects of ourselves that transcend phenomenal reality. We experience an inner reality that remains unchanging within change. This aspect of ourselves is a space of reflection that we cultivate in Ch’an study, as space, a space beyond time, our inner sanctuary. As we continue to cultivate this inner space we simultaneously begin to intuit that the phenomenal world, the outside world shares this infinite spaciousness. During this process we can begin to experience the aspects of the mountain that go beyond its superficial appearance. As we begin to understand ourselves better and better through this cultivation we can touch that which is original within us, our ‘original face, our ‘original self’. When we experience this original self we become able to contemplate the subtlety of all outside form as well. We can experience that a mountain also has its true self. At this stage we see the mountain as so much more than a mountain. We find that all form shares in an ultimate reality. When we see a new form we can understand its essence, its subtlety, its origin.
However, the mountain once again becomes a mountain for us but in a new way. We see that each form is unique in itself.. As we continue our Ch’an study we see that the various forms, the mountain for example, all have their unique characteristics. This is significant especially in human relationships because we can begin to see that each person also has a unique relationship with their self, with their original nature. This inspires a true love and value for all other forms because each form has its unique relationship with this ultimate reality. Each form if allowed to manifest its true nature has its unique function. This inspires joy because this is the beauty of life, this is the beauty of manifestation. All forms are unique manifestations of the ultimate reality with their unique characteristics and unique relationship to time and space. To experience the mountain as such is to see the mountain as a mountain.
When we first begin to study Ch’an we see the mountain is a mountain but know nothing of its subtlety. This is because we have not yet allowed our original nature to come forth within our conscious mind. That is to say that we are preoccupied with a perception of reality that is tainted by desire. This is where Ch’an, as in the koan exercises, places special emphasis on the unique relationship between the student and the teacher. The teacher helps us to bring our original nature to the surface of our consciousness. The teacher is skilled at cutting off or desires, our delusive thoughts, so that we do not expend our energy chasing phantoms, instead we begin open up space for that which is original to come forth within us. This space that opens up, is already there within the student, as it was for Shih-t’ou when he came to Hui-neng, but before the student goes to the teacher the student does not know what lies within. The unique student teacher relationship allowed Shih-t’ou to understand that he had within himself his original nature, beyond desire, beyond concept, the pure transcendent reality that is the subtlety of life.
This new understanding allows us to see that a mountain is so much more than a mountain. We can empathize with all other forms by sharing in this ultimate reality of that which is original within us. This is the key to truly understanding all beings. This is the teacher’s key as well. This is how the teacher comes to understand us “better than we understand ourselves,” as many students often describe it. A teacher with this key can see the disorientated relationship we have with our original self. A teacher with this key can empathize with that which is original and transcendent within us as it tries to come to the forefront of our consciousness. A teacher with this key can help us create a gap within our delusive thinking through which our original nature can shine forth. To become a true teacher one must have this key and learn how to use it, that is, learn how to speak to that which is highest within the student.
Our knowledge of the mountain or the student, however, is only a deep as our relationship with our original nature. We must do as Hui-neng said when he was pressed to give an esoteric doctrine. We must “turn (our) light inwardly (and) find what is esoteric within (us).” We must continually be refreshed, or ‘enlightened’, by that which is foundational within us whenever we become confused or encounter trouble. This is returning to the root, returning to our original self. When we make a habit of returning to our original nature we become increasingly aware of what is significant in life and are thus able to transcend that which is illusory. If we remember this we can live with in the Roam of Spiritual Freedom as in Chuang Tzu’s first chapter. Whenever we encounter trouble during our Roam we see it as a signal to turn our light inward and find what is esoteric within us. Thus we have spiritual freedom regardless of outer circumstances.
Monday, August 30, 2010
Friday, August 27, 2010
The American Scholar and Contemporary Society Conclusion
The duty of the scholar is at once infinitely free, infinitely important and infinitely practical. Emerson calls for the scholar, The American Scholar, to discard much of what concerns modern scholarship and the masses, and to focus upon the cultivation and practice of that which is most high. The scholar should take refuge in the good and great for company, the scholar's infinite work being to manifest the ultimate in practical experience.
As more and more scholars commit themselves to true scholarship as described above, it will become easier and easier for interested and talented people to find the supportive resources that allow for their gradual growth. Perhaps this gradual growth will fill our ever numerous American institutions with bright virtue. Our country has become the leader, since Emerson’s time, in infrastructure, industry, and military strength. It is through the cultivation of the American Scholar that our inner wealth and spiritual strength can answer the call to true leadership, enduring positive influence. Establishing American Scholarship in this its highest form has become more and more crucial. In Emerson’s time the role of America in the affairs of the world was still relatively insignificant. But now, through Hollywood and through Washington, America and its whims are foremost in the global mind. As more American Scholars plant themselves firmly in the current educational system, answering only to that which is highest in nature, the past, humanity, and themselves, the more America can become worthy of its growing role in the world. It is upon the growth of American Scholastics that the establishment of a lasting peace and global harmony hinges. If many across the globe are looking with more and more interest toward the inklings of Americans it is now crucial that we cultivate a resonance with that which is highest. The talented and interested people of America will subsequently gravitate toward the true American Scholars. Thus Emerson’s ideals of cultivating Man in the farm, Man in the office, Man in roles of leadership can begin to come to fruition. Bright virtue will manifest in the actions of more and more people who recognize the significance of their practical actions and the value of their humanity. Unlike the farmer, the businessman, the politician, the true Man/Woman will recognize that which is most virtuous in nature, which is most resonate through the past, the beauty of human action, and the vastness of the self, just as the American Scholar, Man thinking has done. It is in this way that the American for better or worse the leader of the modern world will also recognize that which is beautiful in the vast foreign peoples of the world, the vast foreign traditions of the world, and the vast natural beauty of the world, allowing these to flourish. The American scholar has the ability to temper the arrogance of the modern mind through embodiment of that which is infinitely wiser than the fickle pursuits of the day. The narrow modern view that recognizes no other systems of the past, no other wisdom of the natural, ancient or foreign, will gradually be widened through the embodiment of the highest aesthetic sense in the American Scholar, Man/Woman thinking. In a society that lives more and more in mental worlds such as television, movies and computers, mental activity, in some form, is increasingly the dominant action of the era. It is in this sense, the importance of mental activity as Man thinking, that Emerson created a work of the highest patriotism. Emerson wrote out of concern that his fellow countrymen would seek to further the virtue of transcendent Nature, History, and Practicality. The truest Patriots of today will also recognize the need for the cultivation and practice of these virtues, the embodiment of the ideals of the American Scholar.
As more and more scholars commit themselves to true scholarship as described above, it will become easier and easier for interested and talented people to find the supportive resources that allow for their gradual growth. Perhaps this gradual growth will fill our ever numerous American institutions with bright virtue. Our country has become the leader, since Emerson’s time, in infrastructure, industry, and military strength. It is through the cultivation of the American Scholar that our inner wealth and spiritual strength can answer the call to true leadership, enduring positive influence. Establishing American Scholarship in this its highest form has become more and more crucial. In Emerson’s time the role of America in the affairs of the world was still relatively insignificant. But now, through Hollywood and through Washington, America and its whims are foremost in the global mind. As more American Scholars plant themselves firmly in the current educational system, answering only to that which is highest in nature, the past, humanity, and themselves, the more America can become worthy of its growing role in the world. It is upon the growth of American Scholastics that the establishment of a lasting peace and global harmony hinges. If many across the globe are looking with more and more interest toward the inklings of Americans it is now crucial that we cultivate a resonance with that which is highest. The talented and interested people of America will subsequently gravitate toward the true American Scholars. Thus Emerson’s ideals of cultivating Man in the farm, Man in the office, Man in roles of leadership can begin to come to fruition. Bright virtue will manifest in the actions of more and more people who recognize the significance of their practical actions and the value of their humanity. Unlike the farmer, the businessman, the politician, the true Man/Woman will recognize that which is most virtuous in nature, which is most resonate through the past, the beauty of human action, and the vastness of the self, just as the American Scholar, Man thinking has done. It is in this way that the American for better or worse the leader of the modern world will also recognize that which is beautiful in the vast foreign peoples of the world, the vast foreign traditions of the world, and the vast natural beauty of the world, allowing these to flourish. The American scholar has the ability to temper the arrogance of the modern mind through embodiment of that which is infinitely wiser than the fickle pursuits of the day. The narrow modern view that recognizes no other systems of the past, no other wisdom of the natural, ancient or foreign, will gradually be widened through the embodiment of the highest aesthetic sense in the American Scholar, Man/Woman thinking. In a society that lives more and more in mental worlds such as television, movies and computers, mental activity, in some form, is increasingly the dominant action of the era. It is in this sense, the importance of mental activity as Man thinking, that Emerson created a work of the highest patriotism. Emerson wrote out of concern that his fellow countrymen would seek to further the virtue of transcendent Nature, History, and Practicality. The truest Patriots of today will also recognize the need for the cultivation and practice of these virtues, the embodiment of the ideals of the American Scholar.
Thursday, August 26, 2010
The American Scholar and Contemporary Society Part 3
The American Scholar having established a mind for understanding the simple natural way, can now understand works of the Past that speak to this simple and natural way. The American Scholar can begin to research and compile the great works of the Past that speak to our humanity through the natural way, the simple life. The scholar with a mind for the Past can search through the vast human legacy for the works that resonate with the furthering of human happiness. This is of course is what makes scholarship scholarship. Sifting through works of the past, studying that which speaks to our humanity and creating works that will speak to the simple, natural way of the future. The responsibility of the American Scholar to the Past is to further the lineage of the human legacy thus opening the way for humanity in the future. Past Scholars made it their life's work to create works that can transcend the ages and speak to what is simple, natural and most human within us. We have a responsibility to these great minds of the past. Emerson's American Scholar must continue this heritage. As the American Scholar studies and compiles the transcendent works of the past he taps a vast resource for serving humanity in his very age and into the future. To establish a mind for the beautiful and transcendent works of the past is to establish a mind for that which is beautiful and transcendent in humanity through all the ages. As the Scholar increases his ability to resonate with the great works of the past, sifting and sorting through the vast works of humanity, he too increases his ability to seek and discover what is most promising in his own age. As the American Scholar sifts through the ages seeking works befitting the human legacy, he becomes adept at seeking that which is befitting the human legacy in all eras. Soon an ability to discover that which is highest in the individuals in his immediate social nexus is developed. The scholar studies the past so that he may cultivate the ability to study the present. The scholar studies that which is best and highest in the past so that he may cultivate the ability to study that which is highest in the present. The Scholar studies that which is best and highest in each individual work of the past so that he may cultivate the ability to study that which is highest in each individual person in the present.
Thus the American Scholar comes to his highest achievement. He/she becomes practical. Such a scholar is to be able to recognize and cultivate that which is best in one's own present experience. This is to become a scholar of life, Man Thinking. The cultivation of these abilities to resonate with the transcendent in the past, and in nature is practice to become able to resonate with the transcendent in one's present life. To become a practical scholar is to cultivate the ability to see that which is best in humanity in the midst of all that is not. The Scholar practices seeing nature in order to become able to understand that which is transcendent. The Scholar practices seeing that which is transcendent in the past in order to see that which is most beautiful in the present. Now that the scholar has cultivated the ability to recognize the best and most beautiful in nature and in the past it becomes his duty and his joy to nourish only that which is most beautiful in his current practical experience, in his everyday relations, and in his original work. The scholar becomes more and more able to understand present beauty and speak to it. Thus the scholar may become a teacher as he sees, speaks to and sincerely loves the infinite within his student. This is that most difficult and most important task entrusted to us as Rilke described it in his letters to a young poet:
…For one human being to truly love another human being: that is perhaps the most difficult task that has been entrusted to us, the ultimate task, the final test and proof, the work for which all other work is merely preparation. (Rilke, Letters to a Young Poet. p. )
While Rilke speaks of romantic love, he speaks of the highest love for the infinite within humanity. In regards to this a love for the highest in Nature is relatively easy. A love of past words can be readily nurtured. But a love for humanity, through its sometimes-thick ignorance, a love that penetrates into the infinite within each being, this is Rilke's ultimate task. This is infinitely practical, this is infinitely present. This is the work of humankind. To transcend all the possible fears, greed, and annoyances in order to "love humanity" as Confucius said. This is "God is Love" of Jesus, "compassion" of Buddha, as well as the liberation described in the many other mystic traditions. This is the liberation from all of one's own shortcomings as we become able to cultivate that which is best in our present experience and to truly love humanity. Loving nature and loving the works of the past are just practices so that we may love the present.
Resonating with the infinite present as represented on p. 33 of Emerson's "American Scholar," as it is manifest in Nature is a responsibility of the American Scholar:
The scholar is he of all men whom this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning; there is never an end, to the inexplicable continuity of this web of God, but always circular power returning to itself. Therein it resembles his own spirit, whose beginning, his ending, he can never find-so entire so boundless. (Emerson, p. 33)
To seek to understand the most infinite and the most boundless in the most concrete, closest experience is the role of the scholar. To gradually gain a sense of this in the immediate and practical world is his/her ultimate responsibility. Then to gradually become and embody this vast experience in the realm of every day affairs is his/her duty. For anyone who has come into direct contact with a truly accomplished scholar, in this sense, that contact is contact with a human being who feels boundless and timeless. Perhaps the unnamed fourth section of Emerson's "American Scholar" is the illumination of the scholar's duties. Having gradually cultivated a sense of the boundless in the outside world, or Nature, having cultivated the same sense in the world of the Past, in his everyday social interactions, or Humanity, and in his/her self the scholar must seek to fulfill his/her duties:
He is to find consolation in the exercising the highest functions of human nature. He is the one who raises himself from private considerations and breathes and lives on public and illustrious thoughts. He is the world's eye. He is the world's heart. (Emerson p,41)
Emerson continues to say that these being the scholar's duties he/she should feel all the confidence in his/her self. The scholar should not feel the burden swayed by "some popular cry" or some "fetish of government". "He and he alone knows the world," Emerson explains. Because the true scholar resonates with the figurative Iraqi songbird within the outside world, past works, his fellow beings and most significantly his/her self the scholar stands beyond the finite. For as Emerson puts it:
The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the future…The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends in yourself the whole of Reason; it is for you to know all; it is for you to dare all.
For although the true scholar stands beyond the finite, it is for him to dare all, to dare to act with confidence for the sake of the highest good. This knowledge of that which transcends all is for the scholar to act practically injecting this timeless presence into the current day. The duty of the scholar is to continue his/her work as an island for the able amidst the ocean of the deluded:
…As thousands of young men as hopeful (inflated by mountain winds, shined upon by the stars of God) now crowding to the barriers for the career do not yet see, that if the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him. Patience-patience; with the shades of all the good and great for company; and for solace the perspective of your own infinite life; and for work the study and communication of principles, the making those instincts prevalent, the conversion of the world.
Thus the American Scholar comes to his highest achievement. He/she becomes practical. Such a scholar is to be able to recognize and cultivate that which is best in one's own present experience. This is to become a scholar of life, Man Thinking. The cultivation of these abilities to resonate with the transcendent in the past, and in nature is practice to become able to resonate with the transcendent in one's present life. To become a practical scholar is to cultivate the ability to see that which is best in humanity in the midst of all that is not. The Scholar practices seeing nature in order to become able to understand that which is transcendent. The Scholar practices seeing that which is transcendent in the past in order to see that which is most beautiful in the present. Now that the scholar has cultivated the ability to recognize the best and most beautiful in nature and in the past it becomes his duty and his joy to nourish only that which is most beautiful in his current practical experience, in his everyday relations, and in his original work. The scholar becomes more and more able to understand present beauty and speak to it. Thus the scholar may become a teacher as he sees, speaks to and sincerely loves the infinite within his student. This is that most difficult and most important task entrusted to us as Rilke described it in his letters to a young poet:
…For one human being to truly love another human being: that is perhaps the most difficult task that has been entrusted to us, the ultimate task, the final test and proof, the work for which all other work is merely preparation. (Rilke, Letters to a Young Poet. p. )
While Rilke speaks of romantic love, he speaks of the highest love for the infinite within humanity. In regards to this a love for the highest in Nature is relatively easy. A love of past words can be readily nurtured. But a love for humanity, through its sometimes-thick ignorance, a love that penetrates into the infinite within each being, this is Rilke's ultimate task. This is infinitely practical, this is infinitely present. This is the work of humankind. To transcend all the possible fears, greed, and annoyances in order to "love humanity" as Confucius said. This is "God is Love" of Jesus, "compassion" of Buddha, as well as the liberation described in the many other mystic traditions. This is the liberation from all of one's own shortcomings as we become able to cultivate that which is best in our present experience and to truly love humanity. Loving nature and loving the works of the past are just practices so that we may love the present.
Resonating with the infinite present as represented on p. 33 of Emerson's "American Scholar," as it is manifest in Nature is a responsibility of the American Scholar:
The scholar is he of all men whom this spectacle most engages. He must settle its value in his mind. What is nature to him? There is never a beginning; there is never an end, to the inexplicable continuity of this web of God, but always circular power returning to itself. Therein it resembles his own spirit, whose beginning, his ending, he can never find-so entire so boundless. (Emerson, p. 33)
To seek to understand the most infinite and the most boundless in the most concrete, closest experience is the role of the scholar. To gradually gain a sense of this in the immediate and practical world is his/her ultimate responsibility. Then to gradually become and embody this vast experience in the realm of every day affairs is his/her duty. For anyone who has come into direct contact with a truly accomplished scholar, in this sense, that contact is contact with a human being who feels boundless and timeless. Perhaps the unnamed fourth section of Emerson's "American Scholar" is the illumination of the scholar's duties. Having gradually cultivated a sense of the boundless in the outside world, or Nature, having cultivated the same sense in the world of the Past, in his everyday social interactions, or Humanity, and in his/her self the scholar must seek to fulfill his/her duties:
He is to find consolation in the exercising the highest functions of human nature. He is the one who raises himself from private considerations and breathes and lives on public and illustrious thoughts. He is the world's eye. He is the world's heart. (Emerson p,41)
Emerson continues to say that these being the scholar's duties he/she should feel all the confidence in his/her self. The scholar should not feel the burden swayed by "some popular cry" or some "fetish of government". "He and he alone knows the world," Emerson explains. Because the true scholar resonates with the figurative Iraqi songbird within the outside world, past works, his fellow beings and most significantly his/her self the scholar stands beyond the finite. For as Emerson puts it:
The scholar is that man who must take up into himself all the ability of the time, all the contributions of the past, all the hopes of the future…The world is nothing, the man is all; in yourself is the law of all nature, and you know not yet how a globule of sap ascends in yourself the whole of Reason; it is for you to know all; it is for you to dare all.
For although the true scholar stands beyond the finite, it is for him to dare all, to dare to act with confidence for the sake of the highest good. This knowledge of that which transcends all is for the scholar to act practically injecting this timeless presence into the current day. The duty of the scholar is to continue his/her work as an island for the able amidst the ocean of the deluded:
…As thousands of young men as hopeful (inflated by mountain winds, shined upon by the stars of God) now crowding to the barriers for the career do not yet see, that if the single man plant himself indomitably on his instincts, and there abide, the huge world will come round to him. Patience-patience; with the shades of all the good and great for company; and for solace the perspective of your own infinite life; and for work the study and communication of principles, the making those instincts prevalent, the conversion of the world.
Wednesday, August 25, 2010
The American Scholar and Contemporary Society Part 2
If the American Scholar were able to begin to cultivate this objectivity in the academic field its effects would be fascinating. As scholars would become better able to cultivate the objective, third party Mind of Nature, they would be able to transcend the bickering and semantics of the modern academy. The scholar's goal should be to cultivate this free and objective mind, to transcend the varying opinions and arguments that dominate the academy, "to resist the vulgar prosperity that retrogrades ever into barbarism." The scholar should return to the pursuit of wisdom as defined by the Delphic Oracle as "Socratic Ignorance". Our Iraqi songbird, as a representative of the Mind of Nature, was blissfully ignorant of the varying opinions and desires that played out before it. Socrates thought it his duty to manifest this "wisdom" in the face of the dangerous opinions and desires of his fellow men. Through the cultivation of the Mind of Nature, objective observation, Emerson's American Scholar would transcend the divisive arguments of modern scholarship, perhaps in order to further what is important to man. This American Scholar, who can empathize with the hills, birds, and lakes in their view of man's activities, would be free from the trappings of unceasing argumentation. Perhaps then the American Scholar could work toward advancing Aristotelian Ethics. The American Scholar could begin the work of providing guidance toward the ultimate goal of human happiness. The work of the American Scholar, having the objective freedom to see without the blinders of preconception and desire, would be better able to focus his work on allowing others to achieve freedom. The American Scholar through cultivating a mind resonant to that of the mountains, the sky, the Iraqi songbird, would achieve the objectivity of a True Socratic as opposed to the cleverness, reputation and fame of the Sophist. The Sophist, in his/her most common manifestation, is the one who is able to know with great certainty anything, whether he/she really believes it or not. The Nature Mind on the other hand, knows nothing, and believes in the cultivation the Good Life.
Emerson saw the faults in the academy and society of his day that still ail us today. He believed that part of the remedy was the establishment of True American Scholastics to cultivate Man thinking:
The state of society is one in which the members have suffered amputation from the trunk, and strut about so many walking monsters-a good finger, a neck, a stomach, an elbow, but never a man…The planter who is Man sent out into the field to gather food is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship. In this distribution of functions the scholar is the delegated intellect. In the right state he is Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or still worse a parrot of other men's thinking. (American Scholar p. 33)
As Man Thinking the scholar is to pursue and enjoy the cultivation of a transcendent mind. Emerson urges the development of a mind resonant to the Mind of Nature because he saw Nature as an exemplar of a productive objectivity. I believe that Emerson also saw in nature an enduring quality that, like the Iraqi songbird, not only transcends but also outlasts the biased and desire ridden preconceptions of the fickle argument mind. This quality of duration is ever present in the Natural Life. Emerson believed that we could take great heart and joy from the fact that this Nature Mind has always existed just beyond the deluded lunacy of the argument mind. To study in harmony with the Nature Mind is to study in joy. It is to study in a joy of the simple life that has always existed for man beyond the reach of conflict. To harmonize one's study, one's scholarship with the Natural Way is to study and create in a way that can endure. To speak to the Natural Way of man, the Simple Life that has always existed for man is to speak in a way that transcends the fads of the day. This is a philosophy that can resonate with any man in any era that relishes in the simple life. The American Scholar, having understood the natural life, can understand the great philosophy of any man who shared in the simple and natural life. This American Scholar would then be able to create in accord with the mind of the future whenever there comes a mind that relishes in the Natural Life. This is the ground for Emerson's second responsibility of the true American Scholar to establish a mind for the Past, and subsequently the future.
part 3 to follow...
Emerson saw the faults in the academy and society of his day that still ail us today. He believed that part of the remedy was the establishment of True American Scholastics to cultivate Man thinking:
The state of society is one in which the members have suffered amputation from the trunk, and strut about so many walking monsters-a good finger, a neck, a stomach, an elbow, but never a man…The planter who is Man sent out into the field to gather food is seldom cheered by any idea of the true dignity of his ministry. He sees his bushel and his cart, and nothing beyond, and sinks into the farmer, instead of Man on the farm. The tradesman scarcely ever gives an ideal worth to his work, but is ridden by the routine of his craft, and the subject to dollars. The priest becomes a form; the attorney a statute-book; the mechanic a machine; the sailor a rope of the ship. In this distribution of functions the scholar is the delegated intellect. In the right state he is Man Thinking. In the degenerate state, when the victim of society, he tends to become a mere thinker, or still worse a parrot of other men's thinking. (American Scholar p. 33)
As Man Thinking the scholar is to pursue and enjoy the cultivation of a transcendent mind. Emerson urges the development of a mind resonant to the Mind of Nature because he saw Nature as an exemplar of a productive objectivity. I believe that Emerson also saw in nature an enduring quality that, like the Iraqi songbird, not only transcends but also outlasts the biased and desire ridden preconceptions of the fickle argument mind. This quality of duration is ever present in the Natural Life. Emerson believed that we could take great heart and joy from the fact that this Nature Mind has always existed just beyond the deluded lunacy of the argument mind. To study in harmony with the Nature Mind is to study in joy. It is to study in a joy of the simple life that has always existed for man beyond the reach of conflict. To harmonize one's study, one's scholarship with the Natural Way is to study and create in a way that can endure. To speak to the Natural Way of man, the Simple Life that has always existed for man is to speak in a way that transcends the fads of the day. This is a philosophy that can resonate with any man in any era that relishes in the simple life. The American Scholar, having understood the natural life, can understand the great philosophy of any man who shared in the simple and natural life. This American Scholar would then be able to create in accord with the mind of the future whenever there comes a mind that relishes in the Natural Life. This is the ground for Emerson's second responsibility of the true American Scholar to establish a mind for the Past, and subsequently the future.
part 3 to follow...
Tuesday, August 24, 2010
The American Scholar and Contemporary Society Part 1
The Chinese Characters for Confucianism, 'Ju Chia', actually translate to mean 'Scholar'ism or scholar family. In traditional China, teachers and scholars were revered. Even farmers and soldiers gained notoriety when they were noted to be particularly dedicated to learning. This learning was enlivening and fruitful, enhancing daily life and daily relationships.
We,as Americans, generally undertake many years of formal education, but rarely have any genuine interest or value in continuing life-long scholarship.
Ralph Waldo Emerson wrote an essay called 'The American Scholar' that I will comment on this week. I want to emphasize that to build a 'more perfect union', we the people should take it upon ourselves to become 'American Scholars' in the sense that Emerson lays out. Democracy is based on people power, so to avoid an 'idiocracy' we citizens must cultivate a broad an deep understanding. This is not the stuffy ivory tower type of learning as Emerson points out the following paper will be posted in four parts this week:
Part One:
The American Scholar
Years ago Emerson gave his vision for the American Scholar. Since that time the United States has become the focal point of world events. For good or ill the United States is now centrally involved in the affairs of most nations. The responsibility of the American Scholar of Emerson’s vision is great. The American Scholar is responsible for scholarship of Nature, the Mind of the Past, and the Practical Mind. Of these I argue that his greatest responsibility presently is to the Practical Mind. It is upon the daily affairs of the practical that a nation thrives. It is in the personal values, social and familial relations where a nation finds its soul. I believe that Emerson is calling the American Scholar to infuse the value of nature, the value of the Mind of the Past, into the practical daily mind of factories and boardrooms. Globalization may not be bad, but if it soulless, faceless, greed stricken, without ethics then it is against humanity and against nature. The scholar must work to resonate not only within the academy, but also to humanity. The scholar's work must be practical and resonant with what is highest within the CEO of ConAgra as well as the estranged artist. But even more practically, even more essentially, than the factories and the boardrooms is the enduring influence of the daily mind of our familial and immediate social functions. The American Scholar must embody the most transcendent learning, within his/her unique social nexus. The most practical mind of daily affairs is the field in which we must all place our values, as well as our treatises, our theory. The American Scholar must be able to enjoy the fruits of metaphysical cultivation while eating with his family. The American Scholar must see his immediate life as the field of trial and error for his scholarship. The power of scholastic cultivation is to harmonize problems that arise before us in our immediate circumstances. Without this, the American Scholar is simply participating a form of the fantastical escapism with which many Americans are so enamored. It is the American Scholar’s tremendous responsibility to access the mind of nature, the mind of the past and to bring it forth through cultivation in daily affairs. It is the American Scholar’s responsibility to cultivate the practice of harmonizing with his/her immediate sphere of influence.
Metaphysical argument about the nature of reality becomes so heated and so divided because the modern scholar intuits a need to return theory to reality, to practice. The American profit mind is chasing so many mental goals so quickly that the very nature of reality is obscured. If there is one thing the American mind understands it is value. So let the American Scholar begin the practice and work of valuing the uniqueness of his/her life, the uniqueness of his/her immediate reality. Let the American Scholar begin the practice of valuing his unique position and its influence. Let the American Scholar see his responsibility to fulfill his unique duties in familial and social roles. Let the American Scholar not judge his success on the amount of recognition he receives but upon the harmony he achieves in his daily environment. Let the American Scholar not compete for accolades but realize the mutual benefit of self-cultivation through relations. The foundation of Emerson's American Scholastics is to understand and participate in the daily outside world directly before us, to understand and participate in Nature.
For Emerson the cultivation of the Natural mind of the individual scholar was beneficial to the foundation of American Scholarship. Emerson realized the value of a mind that is akin to the Mind of Nature. The scholar emphasizes objectivity. It is from a place free from preconceptions that the scholar can adequately pursue his inquiry. Pure objectivity is the goal of the modern western scholar. However, it seems as though, quite often, the modern western scholar confuses a system of scientific objectivity for the personal experience of the objectivity of the Natural Mind. The scientist may make a claim and wish with all his professional desire that his claim is true. While he tells himself that his results must be objective because of the system of experimentation his mind is far from objective. Emerson sees nature and the cultivation of a scholastic resonance with nature as an exemplar of the height of objectivity. An example of such a mind comes from the sensational television war we just witnessed. As US troops prepared to take a town in southern Iraq commentators described the scene. My wife and I watched for about five minutes. The only action we witnessed was the continuous chirping of a local Iraqi songbird. Most of the world was interested in this invasion of US forces. Protesters had their opinions, the administration had their ideas, and many among us had formulated some sort of "stance on the war". But as the event finally unfolded on the television sets of the world the Mind of Nature was present in its ever-objective wisdom.
Part 2 to follow...
We,as Americans, generally undertake many years of formal education, but rarely have any genuine interest or value in continuing life-long scholarship.
Ralph Waldo Emerson wrote an essay called 'The American Scholar' that I will comment on this week. I want to emphasize that to build a 'more perfect union', we the people should take it upon ourselves to become 'American Scholars' in the sense that Emerson lays out. Democracy is based on people power, so to avoid an 'idiocracy' we citizens must cultivate a broad an deep understanding. This is not the stuffy ivory tower type of learning as Emerson points out the following paper will be posted in four parts this week:
Part One:
The American Scholar
Years ago Emerson gave his vision for the American Scholar. Since that time the United States has become the focal point of world events. For good or ill the United States is now centrally involved in the affairs of most nations. The responsibility of the American Scholar of Emerson’s vision is great. The American Scholar is responsible for scholarship of Nature, the Mind of the Past, and the Practical Mind. Of these I argue that his greatest responsibility presently is to the Practical Mind. It is upon the daily affairs of the practical that a nation thrives. It is in the personal values, social and familial relations where a nation finds its soul. I believe that Emerson is calling the American Scholar to infuse the value of nature, the value of the Mind of the Past, into the practical daily mind of factories and boardrooms. Globalization may not be bad, but if it soulless, faceless, greed stricken, without ethics then it is against humanity and against nature. The scholar must work to resonate not only within the academy, but also to humanity. The scholar's work must be practical and resonant with what is highest within the CEO of ConAgra as well as the estranged artist. But even more practically, even more essentially, than the factories and the boardrooms is the enduring influence of the daily mind of our familial and immediate social functions. The American Scholar must embody the most transcendent learning, within his/her unique social nexus. The most practical mind of daily affairs is the field in which we must all place our values, as well as our treatises, our theory. The American Scholar must be able to enjoy the fruits of metaphysical cultivation while eating with his family. The American Scholar must see his immediate life as the field of trial and error for his scholarship. The power of scholastic cultivation is to harmonize problems that arise before us in our immediate circumstances. Without this, the American Scholar is simply participating a form of the fantastical escapism with which many Americans are so enamored. It is the American Scholar’s tremendous responsibility to access the mind of nature, the mind of the past and to bring it forth through cultivation in daily affairs. It is the American Scholar’s responsibility to cultivate the practice of harmonizing with his/her immediate sphere of influence.
Metaphysical argument about the nature of reality becomes so heated and so divided because the modern scholar intuits a need to return theory to reality, to practice. The American profit mind is chasing so many mental goals so quickly that the very nature of reality is obscured. If there is one thing the American mind understands it is value. So let the American Scholar begin the practice and work of valuing the uniqueness of his/her life, the uniqueness of his/her immediate reality. Let the American Scholar begin the practice of valuing his unique position and its influence. Let the American Scholar see his responsibility to fulfill his unique duties in familial and social roles. Let the American Scholar not judge his success on the amount of recognition he receives but upon the harmony he achieves in his daily environment. Let the American Scholar not compete for accolades but realize the mutual benefit of self-cultivation through relations. The foundation of Emerson's American Scholastics is to understand and participate in the daily outside world directly before us, to understand and participate in Nature.
For Emerson the cultivation of the Natural mind of the individual scholar was beneficial to the foundation of American Scholarship. Emerson realized the value of a mind that is akin to the Mind of Nature. The scholar emphasizes objectivity. It is from a place free from preconceptions that the scholar can adequately pursue his inquiry. Pure objectivity is the goal of the modern western scholar. However, it seems as though, quite often, the modern western scholar confuses a system of scientific objectivity for the personal experience of the objectivity of the Natural Mind. The scientist may make a claim and wish with all his professional desire that his claim is true. While he tells himself that his results must be objective because of the system of experimentation his mind is far from objective. Emerson sees nature and the cultivation of a scholastic resonance with nature as an exemplar of the height of objectivity. An example of such a mind comes from the sensational television war we just witnessed. As US troops prepared to take a town in southern Iraq commentators described the scene. My wife and I watched for about five minutes. The only action we witnessed was the continuous chirping of a local Iraqi songbird. Most of the world was interested in this invasion of US forces. Protesters had their opinions, the administration had their ideas, and many among us had formulated some sort of "stance on the war". But as the event finally unfolded on the television sets of the world the Mind of Nature was present in its ever-objective wisdom.
Part 2 to follow...
Sunday, August 22, 2010
The I Ching (Book of Changes) and Confucianism: The Superior Person in the Ten Wings
The I Ching (Book of Changes) and Confucianism
The Superior Person in the Ten Wings
. According to tradition the I Ching, or the Book of Changes, was written by the ancient sage-king Wen (1184-1157 BCE) during his long imprisonment. . Because the I Ching illustrates specific situations and changes in which the superior person must practice Confucian ethics, is an invaluable resource in introducing the relevance and significance of Confucianism. Much of Asian philosophy, especially Confucianism, is practical and demands context for true understanding. The I Ching, in its attempt to represent the movement and change of the world, is an especially effective tool for providing such context. Through it we can see the superior person's way of practicing virtue in contextualized scenarios of change.The I Ching instructs readers on how to practice virtue from any position, within any change. Superior people were "superior" for a number of reasons. They chose the proper way to deal with change, and in this way worked to fulfill the work of King Wen, helping to make society harmonious. This harmonious benefit is the goal of the superior person. The superior person, in the I Ching and in the Ten Wings commentary, understood that the deepest, most enduring benefit comes from following Heavenly destiny, ming(%u547D)-self-cultivation (in preparation for change) and righteousness as the proper path in response to change. Superior people catch the subtle beginning of change and respond accordingly. The author, or authors, of the Ten Wings commentary on the I Ching, long believed to be Confucius and his disciples, repeatedly referred to several key ideas for understanding the I Ching: the superior person, the ability of humanity, the proper way to deal with change, working toward the goal of harmonizing society, and benefiting people (Wilhelm 1950/1967). Traditional accounts provide much evidence that Confucius' study of the I Ching was typical for that type of scholar in the time period. Confucius (551-479 BCE), like most scholars of his era, would have been familiar with the I Ching and like most other scholars of the era he wished to enter into the service of a lord. He attempted to find a ruler who would share his goal of manifesting the ancient virtue of the sage-rulers such as Duke Chou, who created the system of music and propriety in order to enrich and stabilize people's lives. It was the spirit of this system that Confucius sought to transmit to benefit his own society. The traditional account, which has influenced Chinese philosophy and society over the centuries, tells us that Confucius, unable to find a virtuous ruler, went to Lao Tzu and asked about propriety. After this point in his life Confucius is quoted as saying he learned the Way of Heaven. It was then that Confucius began focusing on teaching. Confucius' disciples were inspired to provide a record of him. They were also inspired to continue and transmit a very deep, enlivening, profound and practical philosophy that they attributed to him. Confucius studied, and he compiled and edited copies of the classic books, such as the Book of Poetry (Wu 2002), that are still used today and that further reflect his values. Confucius and his disciples also studied and commented on the I Ching; this commentary is known as the Ten Wings.By making clear the philosophy of the Way of Heaven and the ability of humankind to manifest that Way on Earth in these commentaries, Confucius and his disciples greatly enhanced understanding of the I Ching. . In the Ten Wings the superior person is a model for responding to the changes through practicing virtue. The Ten Wings also gives explicit instructions for how the superior person should study, contemplate, cultivate, and practice the principles of the I Ching. Learning and practicing these principles, gaining insight and understanding into the theory of the I Ching involves the philosophy of the movement of Heaven and the nature of Earth, the ability of human beings, and the significance of their position. For example this selection from the Great Image Wing of the Ten Wings:
H-36, Ming I (Hexagram 36 out of 64, situations of changes)
Darkening of the Light
The light has sunk into the Earth:
The image of Ming I
Thus does the superior man live with the great mass
He covers his outside, and has the principle inside.
The superior person, who values simplicity, can hide within society during a period of decaying culture. Because their needs are very simple, superior people are not easily snared by the changing customs, habits, and view of the society. Understanding the Tao, practicing virtue, superior people are like a well from which other people, seeking to learn and practice virtue, can come to drink. But even if superior people remain within a decaying society, they will not despair when no one comes to use them. Superior people have a concerned mind for all people and remain among them, but are untarnished by the ignorance around them. Superior people only seek to continue learning, becoming ready for the proper time when they are called upon again.
In order to live in such a time superior people hide themselves from the unprincipled majority that is on the rise. Not seeking to evangelize or advertise, superior people cover their ability and wait for the proper time to again arise.
The I Ching consists of 64 different life situations, periods of change. In the above example we see how superior people flourish in the particular situation of "Darkening of the Light," a period of change in which society is in decay, the culture is becoming more vulgar. Superior people set and example of how to respond in any given situation. The provide one example for anyone in any era to follow in any situation of Change. Indeed the Superior Person is an exemplar for the practice of ethics and spirituality today.
The Superior Person in the Ten Wings
. According to tradition the I Ching, or the Book of Changes, was written by the ancient sage-king Wen (1184-1157 BCE) during his long imprisonment. . Because the I Ching illustrates specific situations and changes in which the superior person must practice Confucian ethics, is an invaluable resource in introducing the relevance and significance of Confucianism. Much of Asian philosophy, especially Confucianism, is practical and demands context for true understanding. The I Ching, in its attempt to represent the movement and change of the world, is an especially effective tool for providing such context. Through it we can see the superior person's way of practicing virtue in contextualized scenarios of change.The I Ching instructs readers on how to practice virtue from any position, within any change. Superior people were "superior" for a number of reasons. They chose the proper way to deal with change, and in this way worked to fulfill the work of King Wen, helping to make society harmonious. This harmonious benefit is the goal of the superior person. The superior person, in the I Ching and in the Ten Wings commentary, understood that the deepest, most enduring benefit comes from following Heavenly destiny, ming(%u547D)-self-cultivation (in preparation for change) and righteousness as the proper path in response to change. Superior people catch the subtle beginning of change and respond accordingly. The author, or authors, of the Ten Wings commentary on the I Ching, long believed to be Confucius and his disciples, repeatedly referred to several key ideas for understanding the I Ching: the superior person, the ability of humanity, the proper way to deal with change, working toward the goal of harmonizing society, and benefiting people (Wilhelm 1950/1967). Traditional accounts provide much evidence that Confucius' study of the I Ching was typical for that type of scholar in the time period. Confucius (551-479 BCE), like most scholars of his era, would have been familiar with the I Ching and like most other scholars of the era he wished to enter into the service of a lord. He attempted to find a ruler who would share his goal of manifesting the ancient virtue of the sage-rulers such as Duke Chou, who created the system of music and propriety in order to enrich and stabilize people's lives. It was the spirit of this system that Confucius sought to transmit to benefit his own society. The traditional account, which has influenced Chinese philosophy and society over the centuries, tells us that Confucius, unable to find a virtuous ruler, went to Lao Tzu and asked about propriety. After this point in his life Confucius is quoted as saying he learned the Way of Heaven. It was then that Confucius began focusing on teaching. Confucius' disciples were inspired to provide a record of him. They were also inspired to continue and transmit a very deep, enlivening, profound and practical philosophy that they attributed to him. Confucius studied, and he compiled and edited copies of the classic books, such as the Book of Poetry (Wu 2002), that are still used today and that further reflect his values. Confucius and his disciples also studied and commented on the I Ching; this commentary is known as the Ten Wings.By making clear the philosophy of the Way of Heaven and the ability of humankind to manifest that Way on Earth in these commentaries, Confucius and his disciples greatly enhanced understanding of the I Ching. . In the Ten Wings the superior person is a model for responding to the changes through practicing virtue. The Ten Wings also gives explicit instructions for how the superior person should study, contemplate, cultivate, and practice the principles of the I Ching. Learning and practicing these principles, gaining insight and understanding into the theory of the I Ching involves the philosophy of the movement of Heaven and the nature of Earth, the ability of human beings, and the significance of their position. For example this selection from the Great Image Wing of the Ten Wings:
H-36, Ming I (Hexagram 36 out of 64, situations of changes)
Darkening of the Light
The light has sunk into the Earth:
The image of Ming I
Thus does the superior man live with the great mass
He covers his outside, and has the principle inside.
The superior person, who values simplicity, can hide within society during a period of decaying culture. Because their needs are very simple, superior people are not easily snared by the changing customs, habits, and view of the society. Understanding the Tao, practicing virtue, superior people are like a well from which other people, seeking to learn and practice virtue, can come to drink. But even if superior people remain within a decaying society, they will not despair when no one comes to use them. Superior people have a concerned mind for all people and remain among them, but are untarnished by the ignorance around them. Superior people only seek to continue learning, becoming ready for the proper time when they are called upon again.
In order to live in such a time superior people hide themselves from the unprincipled majority that is on the rise. Not seeking to evangelize or advertise, superior people cover their ability and wait for the proper time to again arise.
The I Ching consists of 64 different life situations, periods of change. In the above example we see how superior people flourish in the particular situation of "Darkening of the Light," a period of change in which society is in decay, the culture is becoming more vulgar. Superior people set and example of how to respond in any given situation. The provide one example for anyone in any era to follow in any situation of Change. Indeed the Superior Person is an exemplar for the practice of ethics and spirituality today.
Saturday, August 21, 2010
Harmony: From Inner Peace to Outer Peace
The following post begins with a quote from "The Great Learning":
The ancients wished to manifest clear virtue in throughout the world, by governing their country. Wishing to govern their country, they first regulated their families. Wishing to regulate their families, they first cultivated themselves. Wishing to cultivate themselves, they first made their minds correct (rectified their minds). Wishing to rectify their minds, they first made their thought sincere. Wishing to make their thought sincere, they first extended their knowledge. Wishing to extend their knowledge, they first investigated things. They investigated things and then their knowledge was extended. Their knowledge extended and then their thought was sincere. Their thought was sincere and then their mind was rectified. Their mind was rectified and then their selves were cultivated. Their selves were cultivated and then their families were regulated. Their families were regulated and then their country was governed. Their country was governed and then the whole world was peaceful. (Wu 2002, Great Learning Ch. 1, 28, 29)
Commentary: In the Great Learning we find that there is little distinction between the deepest most personal thoughts and governing the country or harmonizing the world. The connection between the individual and the entire planet is clear. The only way to achieve outer harmony is to achieve inner harmony. This self-cultivation starts with investigating things. One cannot understand their nature or the nature of all things without investigating. Through investigation the same source and different paths become clear. Uncovering the metaphysical principle of each thing, shows the unique path of development and distinct characteristics. Understanding the origin, path and characteristics of all things is extending one’s knowledge, extending one’s knowledge to understand the very essence of all things, contemplating all the world around and distinguishing the unique characteristics and functions of each thing. Truly understanding things in this way gives us a sincere connection a familial feeling with all things. Our thought and concern for all things becomes sincere because of connection. Superior people wish for all things to flourish in their function and achieve their potential, their Heaven’s destiny. This sincere connection, permeating every thought shows that the mind is truly correct.
With a rectified mind, superior people cultivate every aspect of their lives to better honor and benefit all things. Superior people use the self to protect and manifest their understanding. Superior people do not live carelessly. They live inspired to benefit all things and to continue the original harmony. They live to nourish their mind and to act to the great benefit of the world. The first training ground for relating to people and sanctuary to nourish the body and mind is the home and family. Maintaining harmony and propriety in one’s family and working to establish a society in which all people can have good family lives, is the root of superior people’s action in the world. Superior people value and cultivate humanity. The family is the place where each of us can learn the way of humanity, human relationships and work to the great benefit of others: our siblings, spouses, parents, and children. When all people have good and nourishing families, the country will be well governed. When the country is well governed, it will function as a beacon of peace to the entire world.
The ancients wished to manifest clear virtue in throughout the world, by governing their country. Wishing to govern their country, they first regulated their families. Wishing to regulate their families, they first cultivated themselves. Wishing to cultivate themselves, they first made their minds correct (rectified their minds). Wishing to rectify their minds, they first made their thought sincere. Wishing to make their thought sincere, they first extended their knowledge. Wishing to extend their knowledge, they first investigated things. They investigated things and then their knowledge was extended. Their knowledge extended and then their thought was sincere. Their thought was sincere and then their mind was rectified. Their mind was rectified and then their selves were cultivated. Their selves were cultivated and then their families were regulated. Their families were regulated and then their country was governed. Their country was governed and then the whole world was peaceful. (Wu 2002, Great Learning Ch. 1, 28, 29)
Commentary: In the Great Learning we find that there is little distinction between the deepest most personal thoughts and governing the country or harmonizing the world. The connection between the individual and the entire planet is clear. The only way to achieve outer harmony is to achieve inner harmony. This self-cultivation starts with investigating things. One cannot understand their nature or the nature of all things without investigating. Through investigation the same source and different paths become clear. Uncovering the metaphysical principle of each thing, shows the unique path of development and distinct characteristics. Understanding the origin, path and characteristics of all things is extending one’s knowledge, extending one’s knowledge to understand the very essence of all things, contemplating all the world around and distinguishing the unique characteristics and functions of each thing. Truly understanding things in this way gives us a sincere connection a familial feeling with all things. Our thought and concern for all things becomes sincere because of connection. Superior people wish for all things to flourish in their function and achieve their potential, their Heaven’s destiny. This sincere connection, permeating every thought shows that the mind is truly correct.
With a rectified mind, superior people cultivate every aspect of their lives to better honor and benefit all things. Superior people use the self to protect and manifest their understanding. Superior people do not live carelessly. They live inspired to benefit all things and to continue the original harmony. They live to nourish their mind and to act to the great benefit of the world. The first training ground for relating to people and sanctuary to nourish the body and mind is the home and family. Maintaining harmony and propriety in one’s family and working to establish a society in which all people can have good family lives, is the root of superior people’s action in the world. Superior people value and cultivate humanity. The family is the place where each of us can learn the way of humanity, human relationships and work to the great benefit of others: our siblings, spouses, parents, and children. When all people have good and nourishing families, the country will be well governed. When the country is well governed, it will function as a beacon of peace to the entire world.
Friday, August 20, 2010
Humanity and the Superior Person
From the Introduction to "Original Confucianism: An Introduction to the Superior Person:"
Understanding the key attributes of superior people transmits the value of simplicity in Confucius’ philosophy, a simplicity and practicality that avoids deviation and confusion. Confucianism has proven effective throughout Chinese history in reestablishing faith in the ability of humanity to “spiritualize the world,” to make the culture gentler, to open the Way for talented people to value and undertake a truly beneficial education, to enlarge the Tao. In learning and practicing the key values of Confucianism, generations of Chinese followed the model of the superior person in daily life, taking responsibility for manifesting the brightness of the metaphysical/Tao/Heaven in the phenomenal/Earth; this model can have similar effects in reinvigorating the introduction of Confucian philosophy to modernity.
The superior person—the one who values jen (仁)/”humanity” and i/”righteousness,” i.e., doing that which one should do in every situation—has a personality that can be contrasted with that of the inferior person (this includes an inordinate focus on material gain). As seen in the literature, the superior person opens up a path that encourages students to study for the sake of harmoniously benefitting humanity, rather than purely for the same of careerism or making a profit. Superior people also reintroduce the idea that the closest relationships, the simplest arenas—such as families—are the starting points for learning to integrate, synthesize, and harmonize life’s changes. The self-cultivation of such people (at this, the most fundamental, basic, and simple level) is the most enduring, grounded, and constant form of spiritual practice. The superior person—who promotes harmony and transcends selfishness, pettiness, individualistic desires, and complaints—once served as a model both for the individual to skillfully enhance and nourish their understanding in each moment of daily life by practicing righteousness to deal with change, and for true service to humanity in the broader public sphere.
Ethics and Spirituality Today: Welcome to Ethics and Spirituality Today
Ethics and Spirituality Today: Welcome to Ethics and Spirituality Today: "Welcome to Ethics and Spirituality Today. Having just completed my dissertation and just published 'Original Confucianism: An Introduction to t..."
Thursday, August 19, 2010
Welcome to Ethics and Spirituality Today
Welcome to Ethics and Spirituality Today. Having just completed my dissertation and publishing "Original Confucianism: An Introduction to the Superior Person,"( http://www.lulu.com/content/paperback-book/original-confucianism-an-introduction-to-the-superior-person/9191730]) "Ethics and Spirituality Today" will first look at some key Confucian concepts like Humanity and Righteousness in the coming days. In the future the posts will be branching out into Lao Tzu, Chuang Tzu, Zen (Ch'an) Buddhism with comparative,classical and new age philosophy mixed in as well. All the topics will relate to the spiritual power of ethical conduct and its effect in contemporary society.
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