CHINA: An Introduction

China occupies one-fifth of the Asian continent and is the world’s most populous
country with a population of over 1.3 billion. It has the longest combined land border in
the world, measuring 22,117 km from the mouth of the Yalu River to the Gulf of Tonkin.
China borders 14 nations and shares maritime boundaries with South Korea, Japan,
Vietnam and the Philippines.

This country is home to several dynasties; similar to internal struggles,

Kuomintang, communism and other political transformations. Mandarin is the official
language, while Confucianism, Taoism, Buddhism, Christianity and Islam ae the main
religions of China. “The Great Wall of China”, which extends more than 2,400 km, was
built during the 3rd century to provide protection from invading nomadic tribes. This is
one of the Seven Wonders of the World.

China also hosts a variety of forest types. Cold coniferous forests predominate in
the north of the country, supporting animal species such as moose and the Asian black
bear, along with over 120 bird species. Moist conifer forests can have thickets of
bamboo as an understorey, replaced by rhododendrons in higher montane stands of
juniper and yew. Subtropical forests, which dominate central and southern China,
support as many as 146,000 species of flora. Tropical and seasonal rainforests, contain
a quarter of all the plant and animal species found in China.

Historically, China became a communist state in 1949. In the 1960’s the “Cultural
Revolution” was designed by Mao Tse-tung to replace the party-government-military-
power elite with more revolutionary elements. China profited from a series of
developments in foreign relations, including its admission to the United Nations.

Literacy was an essential qualification for a portion in government service.

Training in the literary language was a long and arduous education that few could afford
and in which fewer succeeded. A sharp divergence was observed between the spoken
and literary languages, and only a small but powerful elite wore able to master the
literary language.

The Literatures of China

Chinese literature has very ancient beginnings. It was first recorded about 5,000
years ago and has since documented the dreams and visions of a people who number
about one-fifth of the world’s population.

The origins of the Chinese language are lost in antiquity, hence, it is

considered the most ancient spoken and probably the oldest written language still used

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by humans. It has undergone few changes because China in ancient times refused all
contact with the Western world.

The origins of the Chinese language are lost in antiquity, hence, it is considered
the most ancient spoken and probably the oldest written language still used by humans.
It has undergone few changes because China in ancient times refused all contact with
the Western world.

The Chinese languages has certain marked characteristics. It is monosyllabic,

that is, each word has only one syllable. It does not have any polysyllabic words. This
characteristic may give you the idea that the number of words in the language is very
limited, and because Chinese is a tonal language, the same word changes in meaning
when it is said with an upward or downward intonation, or with a high or low pitch.

There is a great difference between the Chinese language as spoken and as

written. The spoken vocabulary has considerably fewer words than the written
vocabulary. Generally, Chinese writing does not represent the sounds of words. When
we write in English, we use letters to represent the sounds that make up the word.

There is a wealth of early Chinese literature dating from the Hundred Schools of
Thought that occurred during the Eastern Zhou Dynasty. The most important of those
include the Classics of Confucianism, of Daoism, of Mohism, of legalism, as well as
works of military science and Chinese history.

It also recognizes five books, called the Five Classics, which form the foundation
of their cultural, political, and traditional life. The five classics include The Book of
Changes, The Classic of Poetry, The Classic of Rites, The Classic of History and
The Spring and Autumn Annals.

The Four Books include: the Analects of Confucius, a book of pithy sayings
attributed to Confucius and recorded by his disciples; Mencius, a collection of political
dialogues; the Doctrine of the Mean, a book that teaches that path to Confucian virtue;
and the Great Learning, a book about education, self- cultivation and the Lao.

Other important philosophical works include the Mohist Mozi, which taught “
inclusive love” as both a ethical and social principle, and Hanfeizi, one of the central
legalists texts.

Among the classics of military science, The Art of War by Sun Tzu was the first
to outline guidelines for effective international diplomacy.

The four greatest Chinese poets who lived during the Tang dynasty were Wang
Wei, Li – Po, To - Fu, and Po – Chu - I.

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 During the 1200s drama and fiction developed as important forms of Chinese
literature. Chinese plays resemble European opera, combining singing and dancing with
dialogue.

Modern Chinese literature developed after the 1800s when many European
missionaries and traders traveled to China, and the Chinese were gradually exposed to
Western culture. Then in 1949 the Chinese communists came to power after a long civil
war. They ordered writers to create words that could be easily understood by the
peasants, soldiers, and workers.

During the Cultural Revolution all intellectuals were persecuted in China. Political
and social themes of this period dominated the published works, and some writers
dared to write works that criticized the government.

The major literary and intellectual fashions of today’s China have grown out of
the “Cultural Fever” of the 1980’s. The 1990s, however, have witnessed an ever greater
variety of styles, themes, and games, as well as a somewhat greater interest in China’s
part, and a spate of nationalistically inspired works. The writings of the 90’s also seem
to reflect less of a self – conscious debt to foreign authors perhaps in reaction to the
massive importation of Western literary and cultural theories I the previous decade.

Chinese Culture

Chinese culture is one of the worlds oldest and most complex and has been
heavily influenced by Confucianism and conservative philosophies. Important
components of Chinese culture include literature, music, visual arts, martial arts,
cuisine, fashion, architecture leisure, etc.

Chinese literature began with record keeping and divination on Oracle Bones.
The Five Cardinal Points are the foundation for almost all major studies. The Chinese
classic texts include concepts on subjects along poetry, astrology, astronomy, calendar,
constellations and many others. Some of the most important early texts include I Ching
and Shujing within the Four Books and Five Classics. Many Chinese concepts such as
Yin and Yang, Qi, Four Pillars of Destiny in relation to heaven and earth were all
theorized in the dynastic periods.

The Song Dynasty was also a period of great scientific literature where creation
of works such as Su Songs Xin Yixiang Fayao and Shen Kuo’s Dream Pool Essays,
historiography and encyclopedia’s, or the Four Great Books of Song, the Great
Classical Novels were realized.

The music of China dates back to the dawn of Chinese civilization with
documents and artifacts providing evidence of a well- developed musical culture as

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early as the Zhou Dynasty. The first major well – documented flowering of Chinese
music was for the qin during the Tang Dynasty. Other musical instruments that are
integral to Chinese culture are he zheng, qin, sheng, and xiao, the erhu, pipa and
many others.

Chinese art encompasses all facets of fine art, folk art and performance art.
Porcelain pottery was one of the first forms of art. Chinese painting became a highly
appreciated art in court circles. Early Chinese music was based on percussion
instruments which later gave away to stringed and reed instruments. By the Han
dynasty papercutting became a new art form after the invention of paper. Chinese opera
was also introduced in additional to other variety arts.

Chinese martial arts are collectively given the name Kung Fu (gong)
“achievement” or “merit”, and (fu) “man” thus “ human achievement” or Wushu (“martial
arts” or “military arts”). The first generation of art started more for the purpose of survival
and warfare than art. China has produced some of the most renowned martial artists
including Wong Fei Hung and many others. The arts have also co - existed with a
variety of weapons including the more standard 18 arms.

With regards to fashion, different social classes in different social classes in

different eras boast different fashion trends, the color yellow or red is usually reserved
for the emperor. The clothing of the era before the Qing Dynasty is referred to as Hanfu
or traditional Han Chinese clothing, where many symbols such as phoenix have been
used for decorative as well as economic purposes.

Chinese architecture has long been a hallmark of the culture. There are certain
features common to Chinese architecture, the most important is its emphasis on width,
as the wide halls of the Forbidden City and symmetry which connotes a sense of
grandeur as it applies to everything from palaces to farmhouses. Feng shui has played
an important part in structural development.

The large variety of Chinese cuisine comes mainly from the practice of dynastic
period, when emperors would host banquets with 100 dishes per meal. Over time, many
dishes became part of the everyday – citizen culture. Chinese tea became a part of
Chinese tea culture.

Chinese leisure activities consisted of a number of games and pastimes which

are popular within Chinese culture. The most common game is Mah Jong and Shanghai
Solitaire. Other popular games include pai gow, pai gow poker and other bone domino
games, weiqi and xiangqi. Ethnic games like Chinese yo – yo aRe also part of the
culture.

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Chinese Traditions

Chinese traditions are mostly preferred to as one of the most influential traditions
in the whole world. The following ancient Chinese traditions are still evident to Chinese
people.

A. Chinese Traditions for kids

 It is known for Chinese that naming a baby before birth is bad luck.
There are strict rules given by Chinese people during pregnancy.
These strict rules must be adhered to avoid bad omen.
 The date and time of the child’s birth would be based on Eight
Characters of Chinese Astrology. Chinese believes that this astrology
have certain influences on the whole life of the child.
 Chinese kids would live under one roof with their parents,
grandparents, aunts, and aunties. Chinese people are actually the
most popular ones having extended families. Chinese believe that
families need to be united and it is important to live together.
 Kids, even at a young age must be taught with their proper place and
responsibility within the family.
 Most of the children in China don’t study; instead they work at home or
on their family farm. Only financially fortunate kids were able to
educate themselves.

B. Chinese Wedding Traditions (before)

 Most of Chinese weddings are results of fixed marriages. The

groom’s parents are usually the ones who are finding for the best
bride for their son. Once they found the best bride, they would give
gifts to the parents of the woman to fulfill their wishes. This is
actually true to rich Chinese families. There are times that Chinese
families would only choose a bride that has the same social status,
or in simpler terms, the bride’s family must also be rich. Also, some
Chinese families arrange marriage even the bride and groom are
still children. It is already arranged that the two would get married
when they reached their proper ages. In addition to this, some
Chinese people are allowed to marry close relatives such as cousin
and second cousin. They are allowed to marry their cousins as long
as the families agree.
 A fixed marriage would be approved by the parents of the woman.
The response that shows that the parents agree with the groom’s

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 parents wishes is the document which include the date and time of
birth of the woman or the bride. This document would then be
placed in the altar for three consecutive days. If everything remains
stable, the ceremony or the marriage plans would be continued
 Compatibility of the bride and groom is consulted to an astrology
master. This consultation is first don e by the groom’s parents. After
the groom’s parents, the bride’s parents would do the same
process. If the two parties determined that the bride and groom are
compatible, the both parties could now meet for the marriage
arrangement.
 The meeting of both families would include receiving of gifts of the
bride’s family from the groom. Also, the bride’s dowry would now be
taken home by the groom’s family
 The whole process of marriage arrangement sometimes takes a
year to end.
 The bride needs to live in a private house with her friends. This is to
help her adjust from being away with her family.
 On the other hand, the groom has the responsibility to prepare the
marital bed. The groom is often helped by man or woman who has
numerous children. This is to wish for the couple’s fertility. Most of
the time, fruits are spread all over the bed and are gathered by the
children. This tradition is also dedicated for the couple’s fertility.
 In the morning, the bride needs to take a bath to wash f evil before
she can wear her wedding dress. The wedding dress would always
have red color in it as a symbol of joy. It is apparent that most
Chinese wedding attire is with red scarf to cover the bride’s face.
 After dressing up, the bride would bow down to her parents and
wait for the groom’s arrival.

C. Chinese Wedding Traditions (procession)

 The wedding would take place I the groom’s home.

 The groom would start the procession by walking along with
musicians and attendants.
 Once the groom arrived at the bride’s friends would be given
money from the groom’s attendants/
 The bride would only be given to the groom if the two parties
agreed with the amount of money provided.
 After the bride was given to the groom, the bride would come along
with the groom riding in a curtained sedan chair.

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  When they reach the groom’s house, it is where the groom would
finally see the face of his bride by taking off the scarf from the
bride’s face.
 There would be certain offerings for the ancestors and gods to
completely validate the wedding of the couple.

D. Chinese Wedding Traditions (after)

 The bride and groom would kneel in front of their parents and offer
them tea. It is a way of expressing gratitude after wedding.
 The parents would sip a small amount of tea as a response and
would give the couple a red envelope.
 As a tradition, the groom must be able to carry his wife over a pan
of coals in order to help the woman pass the labor during
pregnancy.
 On the next day, the bride would then wake up early at dawn to
attend the honor of ancestors. This is the time that she would be
introduced to the groom’s family and relatives. Also, it is also the
time when the groom’s parents would give the bride her title and
place in the family with accordance to the groom’s seniority in the
family.
 After 3 days, the newlywed would visit the bride’s house.

E. Chinese New Year Traditions

 Every New Year, Chinese people believe that all creations of

Buddha are reborn.
 Before New Year’s eve you must be able to:
 Clean your house carefully to get rid of the old things
 Remove brooms and brushes
 Pay all sums unpaid
 End problems with any people including your family,
relatives, and business co-workers.
 Buy red envelopes, oranges, circle-shaped candy tray,
flowers, and new clothes for the kids which would somehow
need to be red or tangerine in color.

 On New Year’s eve, you must:

 Get together with your close family members
 Show respect and gratitude to the ancestors and gods.

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  Open the doors and windows

 On New Year’s day, you must:

 Decorate your house with flowers, oranges, tangerines, red
banners, etc. it is best to make the decorations colored with
red and orange.
 Prepare Chinese New Year foods like Jai, fish, chicken,
noodles and orange desserts
 Greet people by saying “Gung Hey Fat Choy”
 Give two red envelopes to children or even to your workers
and employees
 Young men would present dragon dance during the New
Year Celebration
 People will wear red clothes during New Year, for Chinese
people believed that color red has the ability to eliminate bad
luck.

 On New Year’s Day, you must NOT:

 Wash your hair
 Sweep the floor
 Greet people who are mourning
 Drop your chopsticks
 Say number for which means death
 Borrow or lend money

These are Chinese traditions that are commonly followed by Chinese people.
These are the customs that Chinese people live with. Most of them became aware of
these traditions since early birth, for Chinese people give children proper awareness of
Chinese tradition and right conduct beforehand. These traditions are mostly made for
good luck, for the respect to ancestors, gods and Chinese Buddha. They believed that
the ancestors are the ones that guide Chinese people until now. Chinese people believe
that they should always live by their Chinese traditions in order to be blessed by Buddha
everyday of their life.

Chinese Beliefs

The great majority of people in premodern China held beliefs and observed
practices related to death that they learned as members of families and villages, not as
members of organized religions. Such beliefs and practices are subsumed under the
umbrella of Chinese popular religion. Institutional forms of Buddhism, Confucianism,
Taoism, and other traditions contributed any beliefs and practices to popular religion in
its local variants. These traditions, especially Buddhism, included the idea of personal

8
cultivation for the purpose of living an ideal life and, as consequence, attaining some
kind of afterlife salvation, such as immortality, enlightenment or birth in a heavenly
realm. In typical local variants of popular religion, the emphasis was on (1) passing from
the world into an ancestral realm that in key ways mirrored this world and (2) the
interactions between living persons and their ancestors.

Most Chinese embraced the doctrines of Karma (retribution for past actions) and
samsara (cyclical existence) in their thinking about life and death. These doctrines
helped people to explain the fate of residents in the realms of the living and the dead.

While burial customs were more subject to local variation than funeral rites as
such, throughout China there was a preference for burial over alternative means of
dealing with the corpse. Few Chinese opted for Buddhism’s custom of cremation,
despite the otherwise strong influence this religion had on Chinese ideas and practices
related to life and death. Unlike Indians, for whom the body could be seen as temporary
vehicle for one’s eternal spirit, Chinese typically saw the body as a valued gift from the
ancestors that one should place whole under the soil near one’s ancestral village.

In modern China, Chinese have turned to cremation more often because of

practical reasons which relate to land use and to the party’s campaign against
“superstitious” behavior and in favor of frugality in performing rituals.

Traditionally, the corpse, or at least the bones, represented powers that lasted
beyond death and could affect the fate of living relatives. For this reason, the use of an
expert in feung shui (Chinese geomacy) was needed to determine the time, place and
orientation of the burial of a corpse.

Among the ritual observances were very complex mourning customs. They were
governed by the general principle that the closeness of one’s relationship to the
deceased determined the degree of mourning one must observe (symbolized by the
coarseness of one’s clothes and the length of the mourning period, for example). In
addition to observing mourning customs, relatives of the deceased were obliged to care
for his soul at the home altar and at the clan ancestral hall, if one existed. At the home
altar the family remembered a recently deceased relative through highly personalized
offerings of favorite foods and other items. They remembered more distant relatives as
a group in generic ancestral rites, such as those which occurred prior to family feasts at
the New Year, Mid Autumn, and other festivals. Indeed, one of the most significant
symbolic reminders that ancestors were still part of the family was their inclusion as
honored guests at holiday meals.

Many more Chinese are embracing religions that preach individual salvation after
death. Those who do so may abandon practices related to traditional beliefs about life,
death, and ancestral souls, or they may find ways to reconcile these practices with the
new belief systems they adopt.

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 Famous People from China

China has also a rich tradition of great personalities and what they have done to
get where they are now.

a. Confucius – is one of the truly great men of China. In all his teachings, he
emphasized the importance of moral conduct, and also tried to teach his
followers to become true gentlemen, by which he meant morally and spiritually
superior men.
b. Ko Hung – a very smart man who believed that anything and/or everything can
be transformed. He described medical formulas for treating serious medical
conditions.
c. Jackie Chan – a famous martial artist, director, singer, actor, and stuntman. He
has a star on the Hollywood Walk of Fame.
d. Chen Yifei – studied art in Shanghai Art Academy. His works have been
displayed in museums in the United States, Britain, France, and Japan. He was a
very good man, he gave all of his money earned from his paintings, and gave it
to project hope a foundation that helps the underprivileged.
e. Sun Yat-sen – a revolutionary leader of the Chinese Kuomintang Party that
overthrow the Mancku dynasty, and known as the “The Father of the Revolution”.
He was an idealistic leader who sought to unite China under one stable
government.
f. Dalai Lama – a religious head of Lamaism, a branch of Buddhism in Tibet. This
religion believes the Dalai Lama rules for life and upon death and he is re-
incarnated into the body of a baby boy.
g. Lu Chen,Skater – a women’s figure skater from the 1998 Olympics
h. Jiang Zemin – the current leader of the People’s Republic of China, assuming
the top leadership position upon the death of Deng Xiaoping in early 1997.
i. Zhu Rongji – the current premier of the People’s Republic of China in 1998. He
is considered a leading economic reformer and is credited for the economic
revival of the city.

Historical Places of China

China, with a history of more than five thousand years, is treasure house of
innumerable ancient architectural delights. One must visit all these places to relieve the
history and traditions of Chinese culture.

The famous historical places of China are:

The Great Wall of China – it became the world’s largest military structure. Its
historic and planned importance is matched only by its architectural implication.

The Forbidden City – also called the Imperial Palace, and is located in the heart
of Beijing City. It was the palace of the Ming and Qing dynasties, the last two feudal
periods of the Chinese history. The layout, size, color and the overall decorations

10
including furniture reflect the order of the rule and demonstrate the supremacy of the
imperial power and the strict hierarchic system.

The Temple of Heaven – this is China’s largest complex of ancient sacrificial

buildings. This is a dignified complex of fine cult buildings set in gardens and enclosed
by historic pine woods. Its overall layout symbolizes the relationship between earth and
heaven which stands at the heart of Chinese cosmogony.

Yungang Grottoes – it constitutes 252 caves and 51,000 statues towards the
west of Datong City in Shanxi Province. They represent the marvelous achievement of
Buddhist cave art in China.

The Summer Palace – the largest and most complete regal garden existing in
China. It is a masterpiece of Chinese landscape. The natural landscape of hills and
open water is combined with artificial features such as pavilions, halls, palaces, temples
and bridges to form a pleasant collection of outstanding aesthetic value.

The Old Town of Pingyao - an extremely well-preserved example of a

traditional Han Chinese city, founded in the 14th century. Its urban structure shows the
evolution of architectural styles and town planning in Imperial China for over five
centuries.

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 PROSAL PHILOSOPHICAL DIALOGUE FROM CHINA

Pre – Reading Activity

A great thinker. What is a great thinker to you? What is your personal attitude
towards people who are in all seeming, much smarter than most people? Kung Fu-Tze
was considered a revered teacher as proven by his compilation of analects depicting
Chinese traditions, wisdom, values and ethics. Share what you know about Confucius
(Kung Fu-Tze) with the class.

Vocabulary:

Reciprocity – give-and-take or mutuality

Propriety – the standard of what is socially acceptable in conduct, behavior

and speech

Analects – collected writings or sayings

Humanity – compassion or benevolence

Virtues – a characteristic, quality or trait known or felt to be excellent

Filial – of or relating to a son or daughter

Piety – the moral or spiritual resources of an individual or a group

Filial Piety – reverence for parents considered in Chinese ethics the prime
virtue and the basis of all right

Samples Of Teachings From The Analects Of

Confucius Presented In Encapsulated Form

This prosal philosophical dialogue embodies the samples of teachings

from the Analects of Confucius depicting Chinese traditions, wisdom, values,
ethical and moral maxims which can serve as guidance for individual conduct in
government and society.

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The Golden Rule

Tsze-kung asked, saying, "Is there one word which may serve as a rule of
practice for all one's life?' The Master said, "Is not RECIPROCITY such a word?
What you do not want done to yourself, do not do to others" (Book 15, Chapter
23).

Other Rules to Live By

1. The Master said, "Without recognizing the ordinances of Heaven, it is impossible

to be a superior man.
2. "Without an acquaintance with the rules of Propriety, it is impossible for the
character to be established.
3. "Without knowing the force of words, it is impossible to know men" (Book 20,
Chapter 3)

Right Living

The Master said, "Man is born for uprightness. If a man lose his uprightness, and
yet live, his escape from death is the effect of mere good fortune" (Book 6,
Chapter 17).

The Master said, "The superior man in everything considers righteousness to be

essential. He performs it according to the rules of propriety. He brings it forth in
humility. He completes it with sincerity. This is indeed a superior man" (Book 15,
Chapter 17).

Tsze-chang asked how a man should conduct himself, so as to be everywhere

appreciated.
The Master said, "Let his words be sincere and truthful, and his actions
honourable and careful;– such conduct may be practiced among the rude tribes
of the South or the North. If his words be not sincere and truthful and his actions
not honourable and careful, will he, with such conduct, be appreciated, even in
his neighborhood? (Book 15, Chapter 5, Numbers 1 and 2).

When you have faults, do not fear to abandon them (Book 1, Chapter 8, Number
4).

The Master said, "With coarse rice to eat, with water to drink, and my bended
arm for a pillow;– I have still joy in the midst of these things. Riches and honours
acquired by unrighteousness, are to me as a floating cloud" (Book 7, Chapter
15).

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 The Master said, "If a man in the morning hear the right way, he may die in the
evening without regret" (Book 4, Chapter 8).

The Master said, "Is virtue a thing remote? I wish to be virtuous, and lo! virtue is
at hand" (Book 7, Chapter 29).

The Master said, "The superior man is modest in his speech, but exceeds in his
actions" (Book 14, Chapter 29).

The Master said, "The superior man is distressed by his want of ability. He is not
distressed by men's not knowing him" (Book 15, Chapter 18).

The Master said, "What the superior man seeks, is in himself. What the mean
man seeks, is in others" (Book 15, Chapter 20).

Government

The Master said, "To rule a country of a thousand chariots, there must be
reverent attention to business, and sincerity; economy in expenditure, and love
for men; and the employment of the people at the proper seasons" (Book 1,
Chapter 5).

The Master said, "He who exercises government by means of his virtue may be
compared to the north polar star, which keeps its place and all the stars turn
towards it" (Book 2, Chapter 1).

When a country is well-governed, poverty and a mean condition are things to be

ashamed of. When a country is ill-governed, riches and honour are things to be
ashamed of" (Book 8, Chapter 13, Number 3).

Tsze-chang asked about government. The Master said, "The art of governing is
to keep its affairs before the mind without weariness, and to practise them with
undeviating consistency" (Book 12, Chapter 14).

Chi K'ang asked Confucius about government, saying, "What do you say to
killing the unprincipled for the good of the principled?" Confucius replied, "Sir, in
carrying on your government, why should you use killing at all? Let your evinced
desires be for what is good, and the people will be good. The relation between
superiors and inferiors, is like that between the wind and the grass. The grass
must bend, when the wind blows across it" (Book 12, Chapter 19).

The Duke of Sheh asked about government.

The Master said, "Good government obtains, when those who are near are made
happy, and those who are far off are attracted" (Book 13, Chapter 16, Numbers 1
and 2).

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Duties of Youth

The Master said, "A youth, when at home, should be filial, and, abroad, respectful
to his elders. He should be earnest and truthful. He should overflow in love to all,
and cultivate the friendship of the good. When he has time and opportunity, after
the performance of these things, he should employ them in polite studies" (Book
I, Chapter 6).

Humanity and Treatment of Others

Zi Zhang asked Confucius about humanity. Confucius said: “To be able to

practice five virtues everywhere in the world constitutes humanity.” Zi Zhang
begged to know what these were. Confucius said: “Courtesy, magnanimity, good
faith, diligence, and kindness. He who is courteous is not humiliated, he who is
magnanimous wins the multitude, he who is of good faith is trusted by the
people, he who is diligent attains his objective, and he who is kind can get
service from the people” (Book 17, Chapter 6).
Tsze-yu asked what filial piety was. The Master said, "The filial piety of now-a-
days means the support of one's parents. But dogs and horses likewise are able
to do something in the way of support;–without reverence, what is there to
distinguish the one support given from the other?" (Book 2, Chapter 7)

Tsze-chang asked how a man should conduct himself, so as to be everywhere

appreciated.
The Master said, "Let his words be sincere and truthful, and his actions
honourable and careful;– such conduct may be practiced among the rude tribes
of the South or the North. If his words be not sincere and truthful and his actions
not honourable and careful, will he, with such conduct, be appreciated, even in
his neighborhood? (Book 15, Chapter 5, Numbers 1 and 2).

Education

The Master said, "Learning without thought is labour lost; thought without
learning is perilous" (Book 2, Chapter 15).
1. The Master said, "At fifteen, I had my mind bent on learning.
2. "At thirty, I stood firm.
3. "At forty, I had no doubts.
4. "At fifty, I knew the decrees of Heaven.
5. "At sixty, my ear was an obedient organ for the reception of truth.
6. "At seventy, I could follow what my heart desired, without transgressing
what was right" (Book 2, Chapter 4).

15
 After Reading

Discussion and Analysis

1. Which of the above teachings of Confucius have counterpart in the Bible?

Explain
2. What do you think is the purpose of Confucius in giving the important principles
in the Analects?
3. What are some of the important teachings of Confucius in terms of right living?
4. Explain the following lines from the Analects: "He who exercises government by
means of his virtue may be compared to the north polar star, which keeps its
place and all the stars turn towards it"
5. What Chinese customs, traditions and beliefs are best reflected in the above
teachings of Confucius? Give practical applications of these teachings.

Beyond Reading

Values: Life Connection

1. Think of a person who exemplifies the Confucian teachings. The person may be
a celebrity, a political figure, a teacher, or any person. Do some research on the
following aspects regarding that person: a) family background, b) early years, c)
education and training, d) choice of career and e) biggest accomplishments.
2. What are the reasons why Confucius remains to be one of the most influential
thinkers and teachers of all time parallel to Socrates and Jesus Christ. Write out
your explanation in essay form.
3. How does the life of that person exemplify the Confucian teachings?
4. Present your findings to your class. In the presentation, you will pretend to be this
person, telling the class about yourself, your life and your accomplishments. Be
ready to answer any questions your classmates may have.

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 TALE FROM CHINA

Pre – Reading Activity

1. Have you read a tale in the past? What is a tale?

2. How does a tale differ from a fable or short story?
3. Write a brief summary of the tale you have previously read. Be able to present
them in class before discussion of the Chinese tale “Tiger Son”?

Vocabulary:

Magistrate – a public official entrusted with administration of the laws

Cub – an awkward or ill-mannered boy

Quivery – trembling or quaking

Wobbly – wavering or trembling uncertainly

Filial – becoming to a child in relation to his parents

Legend – a story coming down from the past

The Tiger Son

This tale revolves on a “mother and son relationship” which existed between an
elderly widow, Chen Ma and the filial tiger son, Fu Chee. Although Fu Chee is a tiger, he
epitomizes loyalty, fidelity and love for his adopted parent.

Once there was an elderly widow, Chen Ma, who lived with her only son inside a
forest in the Shanxi Province. Her son was one of the tiger hunters licensed by the local
magistrate, following the same profession of his father and grandfather before him. His
share of the profits from the sale of tiger skins, meat and bones was sufficient to keep
the small mud hut well provisioned for himself and his old mother.

All was well until a particularly bitter winter. During a snowstorm, Chen Ma's son
was separated from his fellow hunters and became food for a hungry tigress.

After her initial shock and grief subsided, Chen Ma took stock of her own utterly
desperate situation -- an old woman left all alone. She went and implored the magistrate
17
to provide her with compensation for the loss of her son, who was her only source of
support. The magistrate decreed that henceforth, she would have a small share of
profits from the kill of each tiger by the hunters. Needless to say, his decision was not
taken well by the hunters, who had plenty of mouths of their own to feed -- both old and
young.

So, when the hunters succeeded in killing the tigress that ate Chen Ma's son,
they decided not to give her a share of the profits. Instead, they brought her the tigress'
newborn cub. He was a small quivery ball of golden fur with wobbly legs and toothless
gums. The rope they tied around his neck was so tight that it was practically choking
him. Instantly, Chen Ma's heart went out to this helpless creature, whose jade-green
eyes were glistening with tears.

After the hunters left, the tiger cub wobbled to where Chen Ma sat and lay at her
feet. She bent down to rub his ears and he licked her shoes with his soft tongue.

The elderly widow looked at the tiger baby and sighed. "They told me to butcher
you, to salt and smoke your flesh for my meat supply. Your skin would make warm
boots for my feet; your bones are good for making Tiger Bone Wine to ease the pain in
my joints. But oh, how can I bear to kill you? You are so young and vital, while I am so
old and frail."

And so, Chen Ma untied the rope from the little tiger's neck and fed him a paste
of cooked roots with her fingers. Her son had a good supply of grains and roots in the
attached shed and she planned to stretch the food out to last the winter.

When the store of the firewood was running low, Chen Ma was unable to keep
her bedroll on top of the kang warm (a kang is a bed base built of bricks with space for a
small fire). So she slept curling against the baby tiger, whose soft fur was cozy and
warm.

Once ever so often, women from nearby villages would bring sewing for Chen
Ma to do. She was very handy with a needle. They paid her for her labor with dried
venison and small sacks of grain. At first they did not find the little tiger's presence
alarming; he was no bigger than a piglet. However, when spring came, he had grown
into the size of a calf, showing a full set of teeth and claws. The women told their hunter
husbands and the men came to kill the young tiger.

Chen Ma armed herself with her son's hunting spear and threatened to gut
anyone who dared to harm her beloved pet.

"I've lost both husband and son. This tiger is the only companion I have now. I
shall go to the magistrate and request to adopt him as my son."

The hunters thought the old woman had become mad and jeered at her. But
since she was so determined, they dared not kill her tiger without the magistrate's

18
permission. So they followed Chen Ma and her tiger all the way to the official's judgment
hall.

"Venerable Mother," said the magistrate. "Your request is most unusual. Are you
not afraid that some day the tiger might revert to his wild nature and devour you?"

"Honorable sir," replied the old widow with tears in her eyes. "What is there to
fear? I have lived too long. The only worry I have now is being left utterly alone. Please
let me adopt this young tiger, for he has become like a son in my affections."

The kindly magistrate did not have the heart to refuse such an ancient woman's
pleading. So he had his assistant draw up a document for the tiger's adoption.

In order to protect the tiger from the hunters' arrows and spears, the magistrate
ordered a large copper pendent made to hang around the beast's neck. The words "Fu
Chee" were engraved on the pendent meaning Tiger Son. To show her deep gratitude,
Chen Ma knelt down in front of the magistrate and knocked her forehead three times.
Then she led Fu Chee back to their home in the forest.

By next winter, Fu Chee had grown into his maximum size. Chen Ma's hut was in
danger of collapsing whenever the tiger became playful. Reluctantly, she allowed Fu
Chee to make his home inside a cave nearby. However, the affectionate tiger came
back to visit his adopted mother often, always bearing a gift in his mouth -- a dead deer
or a large piece of tree branch. Also, he still liked to lick her shoes and to have his ears
rubbed. Chen Ma's needs were being cared for just as if her natural son was still alive!
After Chen Ma died at the ripe old age past one hundred, the hunters noticed Fu Chee
guarded her tomb nightly. They left him unmolested as he had never attacked any
humans or domestic animals. This went on for a number of years and then one day the
tiger was seen no more. Out of deep respect and admiration for the filial tiger son, the
hunters erected a small stone monument at Chen Ma's tomb with Fu Chee's story
engraved on it. Henceforth, Fu Chee became a household legend in that part of Shanxi
Province.

After Reading

Discussion and Analysis

1. How would you characterize Chen Ma?

2. If you were Chen Ma, would you do the same to the Tiger Son as that what she
did after her son’s death?
3. Is the foregoing tale allegorical in character?
4. Is Fu Chee an epitome of loyalty and fidelity to one’s master?
5. What Chinese customs, practices and beliefs were embodied or depicted in the
foregoing tale?

19
 Beyond Reading

The Chinese family, just like any other Asian families, is known for its close
family ties, make a simple survey from among your classmates whether their family still
belongs to the traditional family type.

20
 POEMS FROM CHINA

Pre – Reading Activity

Select one Chinese poem which depicts things in nature. Be able to make an
artwork or illustration of the idea presented in the chosen poem.

Vocabulary:

Sprinkle – to scatter in drops or particles

Musk – a substance that has a penetrating persistent odor that is

obtained from a sac situated under the skin of the abdomen of the male musk
deer.

Faintly – to a faint-degree – slightly and indistinctly

These two poems, Morning Rain and By the Lake encapsulate the idea
on the love of Nature that we must enjoy, appreciate and preserve the beauty of
Nature. These poems reflect the best of Chinese literature.

Morning Rain

A slight rain comes, bathed in dawn light.

I hear it among treetop leaves before mist
Arrives. Soon it sprinkles the soil and,
Windblown, follows clouds away. Deepened

Colors grace thatch homes for a moment.

Flocks and herds of things wild glisten
Faintly. Then the scent of musk opens across
Half a mountain -- and lingers on past noon.

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 Vocabulary:

Stifle – deprive of initiative or vitality (syn-discourage)

Furtively – in a furtive manner which is done by stealth, secret or

surreptitious.

Willow – a tree or shrub of the genus Salix many of which are of

economic importance as sources of wood, osiers, or bark useful for tanning
and a few of which are ornamental shade trees.

Champing – chewing on a noisy vigor

By the Lake

The old fellow from Shao-ling weeps with stifled sobs as he walks furtively by the
bends of the Sepentine on a day in spring.

In the waterside palaces the thousands of doors are locked.

For whom have the willows and rushed put on their fresh greenery?

I remember how formerly, when the Emperor's rainbow banner made its way into
the South Park, everything in the park seemed to bloom with a brighter color.

The First Lady of the Chao-yang Palace rode in the same carriage as her lord in
attendance at his side, while before the carriage rode maids of honor equipped
with bows and arrows, their white horses champing at golden bits.

Leaning back, face skywards, they shot into the clouds; and the Lady laughed
gaily when a bird fell to the ground transfixed by a well-aimed arrow.

Where are the bright eyes and the flashing smile now?

Tainted with blood-pollution, her wandering soul cannot make its way back.

The clear waters of the Wei flow eastwards, and Chien-ko is far away: between
the one who has gone and the one who remains no communication is possible.

It is human to have feelings and shed tears for such things; but the grasses and
flowers of the lakeside go on forever, unmoved.

22
 As evening falls, the city is full of the dust of foreign horseman.

My way is towards the South City, but my gaze turns northward.

After Reading

Discussion and Analysis

1. What makes Tu Fu one of the best Chinese poets in history?

2. Why do you think most of the poems of Tu Fu describe things in nature?
3. What do the following lines suggest: “Colors grace thatch homes for a
moment/Flocks and herds of things wild glisten/Faintly/Then the scent of musk
opens across/Half a mountain -- and lingers on past noon.”
4. Love of nature is one of the conventions among Japanese writers as shown most
frequently in their haiku, do you find the same characteristic in early Chinese
poems?
5. What Chinese customs, traditions and beliefs are reflected in the poems
discussed?

Beyond Reading

Make a library research on other poems written by Tu Fu and be able to compare

them with the foregoing poems. Present your preparation in class.

23
 STORY FROM CHINA

Pre – Reading Activity

Bring with you a picture of a historical war or battle depicting the role which
military tactics and strategies play in the victory or defeat of an army or kingdom. Be
sure to relate the story in class briefly.

Vocabulary:

Chariot – a vehicle for conveying persons

Siege – the center of power or authority

Levy – the imposition or collection of an assessment, tax, tribute or

fine

Forage – to make a search

Exchequer – a department or office of state in medieval

Impoverished – made poor

Peasantry – the state, position or rank of a peasant

Art of War
(An Excerpt)
This story entitled Art of War explains the importance of military strategy
o win war, that when the army is restless and distrustful, surely trouble may come
and bring anarchy into the army and flinging Victory away.

Waging War

1. Sun Tzu said: In the operations of war, where there are in the field a thousand
swift chariots, as many heavy chariots, and a hundred thousand mail-clad
soldiers, with provisions enough to carry them a thousand li, the expenditure at
home and at the front, including entertainment of guests, small items such as
glue and paint, and sums spent on chariots and armor, will reach the total of a

24
thousand ounces of silver per day. Such is the cost of raising an army of 100,000
men.

2. When you engage in actual fighting, if victory is long in coming, then men's
weapons will grow dull and their ardor will be damped. If you lay siege to a town,
you will exhaust your strength.

3. Again, if the campaign is protracted, the resources of the State will not be
equal to the strain.

4. Now, when your weapons are dulled, your ardor damped, your strength
exhausted and your treasure spent, other chieftains will spring up to take
advantage of your extremity. Then no man, however wise, will be able to avert
the consequences that must ensue.

5. Thus, though we have heard of stupid haste in war, cleverness has never
been seen associated with long delays.

6. There is no instance of a country having benefited from prolonged warfare.

7. It is only one who is thoroughly acquainted with the evils of war that can
thoroughly understand the profitable way of carrying it on.

8. The skillful soldier does not raise a second levy, neither are his supply-wagons
loaded more than twice.

9. Bring war material with you from home, but forage on the enemy. Thus the
army will have food enough for its needs.

10. Poverty of the State exchequer causes an army to be maintained by

contributions from a distance. Contributing to maintain an army at a distance
causes the people to be impoverished.

11. On the other hand, the proximity of an army causes prices to go up; and high
prices cause the people's substance to be drained away.

25
 12. When their substance is drained away, the peasantry will be afflicted by
heavy exactions.

13,14. With this loss of substance and exhaustion of strength, the homes of the
people will be stripped bare, and three-tenths of their income will be dissipated;
while government expenses for broken chariots, worn-out horses, breast-plates
and helmets, bows and arrows, spears and shields, protective mantles, draught-
oxen and heavy wagons, will amount to four-tenths of its total revenue.

15. Hence a wise general makes a point of foraging on the enemy. One cartload
of the enemy's provisions is equivalent to twenty of one's own, and likewise a
single picul of his provender is equivalent to twenty from one's own store.

16. Now in order to kill the enemy, our men must be roused to anger; that there
may be advantage from defeating the enemy, they must have their rewards.

17. Therefore in chariot fighting, when ten or more chariots have been taken,
those should be rewarded who took the first. Our own flags should be substituted
for those of the enemy, and the chariots mingled and used in conjunction with
ours. The captured soldiers should be kindly treated and kept.

18. This is called, using the conquered foe to augment one's own strength.

19. In war, then, let your great object be victory, not lengthy campaigns.

20. Thus it may be known that the leader of armies is the arbiter of the people's
fate, the man on whom it depends whether the nation shall be in peace or in
peril.

Attack by Stratagem

1. Sun Tzu said: In the practical art of war, the best thing of all is to take the
enemy's country whole and intact; to shatter and destroy it is not so good. So,
too, it is better to recapture an army entire than to destroy it, to capture a
regiment, a detachment or a company entire than to destroy them.

26
2. Hence to fight and conquer in all your battles is not supreme excellence;
supreme excellence consists in breaking the enemy's resistance without fighting.

3. Thus the highest form of generalship is to balk the enemy's plans; the next
best is to prevent the junction of the enemy's forces; the next in order is to attack
the enemy's army in the field; and the worst policy of all is to besiege walled
cities.

4. The rule is, not to besiege walled cities if it can possibly be avoided. The
preparation of mantlets, movable shelters, and various implements of war, will
take up three whole months; and the piling up of mounds over against the walls
will take three months more.

5. The general, unable to control his irritation, will launch his men to the assault
like swarming ants, with the result that one-third of his men are slain, while the
town still remains untaken. Such are the disastrous effects of a siege.

6. Therefore the skillful leader subdues the enemy's troops without any fighting;
he captures their cities without laying siege to them; he overthrows their kingdom
without lengthy operations in the field.

7. With his forces intact he will dispute the mastery of the Empire, and thus,
without losing a man, his triumph will be complete. This is the method of
attacking by stratagem.

8. It is the rule in war, if our forces are ten to the enemy's one, to surround him; if
five to one, to attack him; if twice as numerous, to divide our army into two.

9. If equally matched, we can offer battle; if slightly inferior in numbers, we can

avoid the enemy; if quite unequal in every way, we can flee from him.

10. Hence, though an obstinate fight may be made by a small force, in the end it
must be captured by the larger force.

11. Now the general is the bulwark of the State; if the bulwark is complete at all
points; the State will be strong; if the bulwark is defective, the State will be weak.

12. There are three ways in which a ruler can bring misfortune upon his army:--

13. (1) By commanding the army to advance or to retreat, being ignorant of the
fact that it cannot obey. This is called hobbling the army.

14. (2) By attempting to govern an army in the same way as he administers a

kingdom, being ignorant of the conditions which obtain in an army. This causes
restlessness in the soldier's minds.

27
 15. (3) By employing the officers of his army without discrimination, through
ignorance of the military principle of adaptation to circumstances. This shakes
the confidence of the soldiers.

16. But when the army is restless and distrustful, trouble is sure to come from the
other feudal princes. This is simply bringing anarchy into the army, and flinging
victory away.

17. Thus we may know that there are five essentials for victory: (1) He will win
who knows when to fight and when not to fight. (2) He will win who knows how to
handle both superior and inferior forces. (3) He will win whose army is animated
by the same spirit throughout all its ranks. (4) He will win who, prepared himself,
waits to take the enemy unprepared. (5) He will win who has military capacity
and is not interfered with by the sovereign.

18. Hence the saying: If you know the enemy and know yourself, you need not
fear the result of a hundred battles. If you know yourself but not the enemy, for
every victory gained you will also suffer a defeat. If you know neither the enemy
nor yourself, you will succumb in every battle.

After Reading

Discussion and Analysis

1. Why do you think the Art of War remains to be one of the most important works
in military warfare?
2. Sun Tzu explained in his work the importance of military strategy to win war as
expressed in the following words. Be able to explain them in your own:
“When you engage in actual fighting, if victory is long in coming, then men's
weapons will grow dull and their ardor will be damped. If you lay siege to a town,
you will exhaust your strength.”
3. Army is discipline is important according to Sun Tzu. Expound on the following
statements expressed by Sun Tzu:
4. “But when the army is restless and distrustful, trouble is sure to come from the
other feudal princes. This is simply bringing anarchy into the army, and flinging
victory away.”
5. Can the principles laid down by Sun Tzu in the “Art of War” be used in business
or other field? Explain.

28
 Beyond Reading

Organize an informal debate in class regarding the importance of strategy in

personal, corporate or military fields. Be sure to word your proposition properly to allow
clash of opinions.

29