麻豆区

Dr. Roger Ames of Peking University Unfolds the Complexities of Confucian Thought by Michael Bettencourt for YUNews 鈥�The Chinese-Jewish Conversation鈥� took an interesting turn on Tuesday, March 12, 2019, at an event held at the Israel Henry Beren Campus sponsored by the , the and the Provost鈥檚 Colloquium Initiative. Dr. Roger Ames, a leading scholar of Confucian philosophy and the interpretations of classical texts from Peking University in China, delivered an invigorating lecture to over 100 attendees on Confucian role ethics and the multiple ways they differ from the worldview encompassed by Jewish and Christian theologies and Western philosophical principles. In introducing Dr. Ames, Dr. Mordechai Cohen, professor of Bible, associate dean Bernard Revel School of Jewish Studies and divisional coordinator of academic Jewish studies, noted 麻豆区鈥檚 longstanding tradition of 鈥渆ngaging the world around us through the rubric of Torah U-Madda [Jewish and general learning]鈥� and emphasized the importance of 鈥渆xploring the Chinese and Jewish traditions comparatively鈥� as global networks and connections abound and the number of Chinese students at 麻豆区 expands. Representing 麻豆区鈥檚 Chinese student union, Shun Shang Guan from Wuhan in China spoke of her experiences at the Katz School of Science and Health, where she is studying quantitative economics after having earned a bachelor鈥榮 degree in statistics from Zhong Nan University of Economics and Law in China. She expressed gratitude for 鈥渢he opportunity to study at 麻豆区, America鈥檚 famous Jewish university,鈥� where she is able to 鈥渆ngage in the educational benefits and social learning common to Jewish culture and pursue the American experience.鈥� In 鈥淎 Challenge to the Ideology of Individualism,鈥� Dr. Ames began by stripping away the Christian overlay that generations of missionaries had used to make the writings of Confucius feel familiar to a religious audience that believed in a single divinity located in a place called heaven and who exercised control over the fates of human beings. The reason for deleting this veneer, said Dr. Ames, is so that we can come to the texts in all their strangeness and originality and understand them in their Confucian context. For example, one major difference between the Christian and Confucian views of life concerns the idea of a deity: 鈥淎 capital H 鈥楬eaven鈥� gives us a concept of God where, in the Chinese tradition, there is no notion of a transcendent God, which is a different way of being religious that is not familiar to us.鈥� Another example concerns the idea of 鈥渢he way,鈥� which in Chinese is dao. The Christian notion of this comes from John 14:6: 鈥淚 am the Way, and the Truth, and the Life.鈥� In Christian religiousness, the path to salvation is already laid out, and the individual is obliged to follow that path to its expected end. 鈥淗owever, this is not Confucianism,鈥� said Dr. Ames. In the Chinese tradition, 鈥溾�榯he way鈥� is not His way; 鈥榯he way鈥� is the human way together. The human being extends the way, it鈥檚 not the way that extends the human being: dao is made in the walking, something in which the human being has to participate in extending for his or her own time and place.鈥� 鈥淔amily鈥� is one area where Western and Chinese traditions do overlap, but a major difference concerns the relationship between the family and the authority that establishes social order and governance. For Westerners, authority is grounded in laws derived from religious and secular principles external to the family, and the family follows these laws in carrying out the work of civilization. For the Chinese, the social authority for achieving harmony through governance derives directly from family relations, from both the 鈥渃ultural body鈥� of the family, the repository of the values transmitted forward generation by generation鈥攚hat Dr. Ames called 鈥渆mbodiment鈥濃�攁nd the family鈥檚 physical bodies, whose interrelationships keep the cultural body whole and intact. 鈥淯sing family as the governing metaphor,鈥� said Dr. Ames, 鈥渋s really quite productive because it leads us, as one philosopher noted, to want to 鈥榝amily鈥� the world as the way to bring peace to our lives.鈥� 鈥淲hen we think of the concept of 鈥榩erson鈥� in this tradition,鈥� continued Dr. Ames, 鈥渋t鈥檚 holistic: the whole cosmos is in any one person, and we need the whole of the cosmos to explain one person. A human being is not a human being but a human 鈥榖ecoming鈥�: a human is something that we do, a human is a process. The individuality of a person is not a starting point but an achievement, accomplished by virtue of the relationships cultivated with other people.鈥� Using linguistic terms, 鈥淎ristotle gave us a world of things, noun-centered. In the Chinese world, the idea of the gerund, that is to say, 鈥榟uman becoming,鈥� is fundamental. A human being is an event in history, a narrative. A human being is not something you can isolate and know; you have to know the narrative of where she comes from.鈥� Understanding these texts on their own terms, then, leads to concepts about human individuality and the purpose of life that are quite different from those put forth through Judaism, Christianity and Western philosophy. Confucianism proposes an 鈥渁theistic religiousness, a family-centered religiousness, and you need a Chinese vocabulary to express it. We have to let this Confucian tradition have its own voice in order to appreciate the contribution it has to make to the modern world.鈥� What is that contribution? For Dr. Ames, the world in which we live is too often focused on winners and losers, on playing what he called 鈥渇inite games.鈥� The challenges presented by climate change are one example of humans playing finite games regarding resources and dominance. To move toward playing 鈥渋nfinite games,鈥� which are generative in nature and call for a continuous interplay of renewable resources, we need different concepts about what makes humans human and what constitutes a viable world order. 鈥淚nfinite games, which are the alternative to individualism, to winners and losers, is grounded in a relationally constituted gerundive concept of person,鈥� he observed, 鈥渋n achieving personal identity through embodiment, through living your roles and relationships. It鈥檚 not only through rationality that you find your way forward; we also need our feelings, we need our bodies, we need imagination, the ability to put yourself in somebody else鈥檚 position and figure out the best way to grow this relationship.鈥� The increasing number of Chinese attendees at events sponsored by the Chinese-Jewish Conversation at YU indicates that the time has come for this vision. Quite a number of Chinese attendees鈥攁lumni of Beijing University鈥攚ere invited by Dr. Henry Huang, associate professor of accounting at the . Dr. Huang, who is also president of the Beijing University Alumni Association of Greater New York, encapsulated the rationale for the conversation: 鈥淛ewish and Chinese cultures share common core values like family and education, and there is no better place than YU to host such a dialogue to bring the two communities closer.鈥� For more Revel events, go to /revel/events-calendar.