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The Art of Chinese Philosophy: Eight Classical Texts and How to Read Them
A smart and accessible introduction to the most important works of ancient Chinese philosophy--the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi
This book provides an unmatched introduction to eight of the most important works of classical Chinese philosophy--the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. Combining accessibility with the latest scholarship, Paul Goldin, one of world's leading authorities on the history of Chinese philosophy, places these works in rich context as he explains the origin and meaning of their compelling ideas.
Because none of these classics was written in its current form by the author to whom it is attributed, the book begins by asking "What are we reading?" and showing that understanding the textual history of the works enriches our appreciation of them. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: "Philosophy of Heaven," which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven (tian) as a source of philosophical values; "Philosophy of the Way," which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way (dao) to transcend the older paradigms; and "Two Titans at the End of an Age," which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age.
In addition, the book presents clear and insightful explanations of the protean and frequently misunderstood concept of qi--and of a crucial characteristic of Chinese philosophy, nondeductive reasoning. The result is an invaluable account of an endlessly fascinating and influential philosophical tradition.
This book provides an unmatched introduction to eight of the most important works of classical Chinese philosophy--the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. Combining accessibility with the latest scholarship, Paul Goldin, one of world's leading authorities on the history of Chinese philosophy, places these works in rich context as he explains the origin and meaning of their compelling ideas.
Because none of these classics was written in its current form by the author to whom it is attributed, the book begins by asking "What are we reading?" and showing that understanding the textual history of the works enriches our appreciation of them. A chapter is devoted to each of the eight works, and the chapters are organized into three sections: "Philosophy of Heaven," which looks at how the Analects, Mozi, and Mencius discuss, often skeptically, Heaven (tian) as a source of philosophical values; "Philosophy of the Way," which addresses how Laozi, Zhuangzi, and Sunzi introduce the new concept of the Way (dao) to transcend the older paradigms; and "Two Titans at the End of an Age," which examines how Xunzi and Han Feizi adapt the best ideas of the earlier thinkers for a coming imperial age.
In addition, the book presents clear and insightful explanations of the protean and frequently misunderstood concept of qi--and of a crucial characteristic of Chinese philosophy, nondeductive reasoning. The result is an invaluable account of an endlessly fascinating and influential philosophical tradition.
- GenresPhilosophyChinaHistory
328 pages, Hardcover
Published April 7, 2020
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177 people want to read
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Displaying 1 - 10 of 10 reviews
April 22, 2020
Chinese philosophy is often distinguished from its Western counterpart by its reliance on non-deductive reasoning and its emphasis on collectivism over individualism. This is probably a fair characterization, however it’s not entirely accurate, as a reading of Paul R. Goldin’s latest book, The Art of Chinese Philosophy, demonstrates.
What I was surprised to learn—something not necessarily endorsed by Goldin—is that classical Chinese philosophy has more in common with Western thought than I first assumed. For example, in the Analects of Confucius you will find an analogue to Aristotle’s Doctrine of the Mean, or the idea that wisdom lies in navigating the path of moderation between two extremes. You’ll also find one of the first expressions of the Golden Rule—the cornerstone of virtually all Western ethical systems. Here’s an excerpt from the Analects:
“Zigong asked: ‘Is there not one word that one can practice throughout one’s life?’
The Master said: ‘Is it not shu (reciprocity)? What you yourself do not desire, do not do to others.’
In Mozi you will find an early analogue to both Christianity and utilitarianism. Mozi taught that the greatest harms in the world are produced from impartiality and favoritism, and preached the importance of universal love for all humanity—four centuries before the birth of Jesus. He viewed morality as any action that benefited the common good, and, as Goldin shows, his writings have much in common with those of Jeremy Bentham—the founder of Western utilitarianism.
In Mencius you get an early version of Peter Singer’s concept of the expanding circle. Mencius believed that all humans are born with an innate capacity for goodness that can be cultivated and extended to those outside of one’s immediate circle of family and friends. As Mencius said:
“The reason why I say that all humans have hearts that are not unfeeling toward others is this. Suppose someone suddenly saw a child about to fall into a well: anyone in such a situation would have a feeling of alarm and compassion—not because one sought to get in good with the child’s parents, not because one wanted fame among one’s neighbors and friends, and not because one would dislike the sound of the child’s cries. From this we can see that if one is without the feeling of compassion, one is not human.”
The task of morality is simply the cultivation and extension of this innate capacity.
In Zhuang Zhou we find early ideas about cognitive biases, social construction, the dangers of specialization, and contrarianism, and in Sun Tzu we find early examples of game theory and strategic thinking. In Zhuang Zhou we also find a quote on death that is practically indistinguishable from Epicurus. Both thinkers tell us not to fear death because it is a natural process and that death is equivalent to the period of time before we were born, or to a deep, restful sleep. There are also hints of Stoic acceptance of natural events.
This is not to say that there are not distinctively Chinese elements in the texts or that the overall approach between Chinese and Western philosophy is the same. Chinese philosophy does rely more heavily on aphorisms and examples than on deductive argument. But oftentimes the approach, while different, is employed for the purpose of expressing similar ideas.
Perhaps the differences will be of more interest to some readers, but I found myself drawn to the similarities. It showed me the universal moral considerations and insights that two different cultures developed independently of one another, and thus, in my mind, strengthened the legitimacy of those insights. The ideas of universal love, utilitarianism, the Golden Rule, spiritual growth, skepticism, and self-actualization are not exclusive to the West, as is often claimed.
Overall, Goldin provides scholarly yet highly readable accounts of these eight classical texts with plenty of quotes and analysis on each. If, like me, you have a passion for philosophy but limited experience with anything outside of Western philosophy, you'll want to check out this book.
What I was surprised to learn—something not necessarily endorsed by Goldin—is that classical Chinese philosophy has more in common with Western thought than I first assumed. For example, in the Analects of Confucius you will find an analogue to Aristotle’s Doctrine of the Mean, or the idea that wisdom lies in navigating the path of moderation between two extremes. You’ll also find one of the first expressions of the Golden Rule—the cornerstone of virtually all Western ethical systems. Here’s an excerpt from the Analects:
“Zigong asked: ‘Is there not one word that one can practice throughout one’s life?’
The Master said: ‘Is it not shu (reciprocity)? What you yourself do not desire, do not do to others.’
In Mozi you will find an early analogue to both Christianity and utilitarianism. Mozi taught that the greatest harms in the world are produced from impartiality and favoritism, and preached the importance of universal love for all humanity—four centuries before the birth of Jesus. He viewed morality as any action that benefited the common good, and, as Goldin shows, his writings have much in common with those of Jeremy Bentham—the founder of Western utilitarianism.
In Mencius you get an early version of Peter Singer’s concept of the expanding circle. Mencius believed that all humans are born with an innate capacity for goodness that can be cultivated and extended to those outside of one’s immediate circle of family and friends. As Mencius said:
“The reason why I say that all humans have hearts that are not unfeeling toward others is this. Suppose someone suddenly saw a child about to fall into a well: anyone in such a situation would have a feeling of alarm and compassion—not because one sought to get in good with the child’s parents, not because one wanted fame among one’s neighbors and friends, and not because one would dislike the sound of the child’s cries. From this we can see that if one is without the feeling of compassion, one is not human.”
The task of morality is simply the cultivation and extension of this innate capacity.
In Zhuang Zhou we find early ideas about cognitive biases, social construction, the dangers of specialization, and contrarianism, and in Sun Tzu we find early examples of game theory and strategic thinking. In Zhuang Zhou we also find a quote on death that is practically indistinguishable from Epicurus. Both thinkers tell us not to fear death because it is a natural process and that death is equivalent to the period of time before we were born, or to a deep, restful sleep. There are also hints of Stoic acceptance of natural events.
This is not to say that there are not distinctively Chinese elements in the texts or that the overall approach between Chinese and Western philosophy is the same. Chinese philosophy does rely more heavily on aphorisms and examples than on deductive argument. But oftentimes the approach, while different, is employed for the purpose of expressing similar ideas.
Perhaps the differences will be of more interest to some readers, but I found myself drawn to the similarities. It showed me the universal moral considerations and insights that two different cultures developed independently of one another, and thus, in my mind, strengthened the legitimacy of those insights. The ideas of universal love, utilitarianism, the Golden Rule, spiritual growth, skepticism, and self-actualization are not exclusive to the West, as is often claimed.
Overall, Goldin provides scholarly yet highly readable accounts of these eight classical texts with plenty of quotes and analysis on each. If, like me, you have a passion for philosophy but limited experience with anything outside of Western philosophy, you'll want to check out this book.
December 1, 2021
4.5 stars. I love the original Chinese and the English translation together. The book distinguishes between many of the different Chinese classical philosophical schools, but their differences are really minuscule compared to the vast difference between Chinese and Western philosophy.
November 28, 2020
After I finished the chapters on the eight classical texts, I began reading the chapter that begins with discussion of qi.
This book fails in showing readers how to read these texts.
I have set this book aside and may pick it up to finish later.
Readers interested in Chinese philosophy might consider enrolling in the EdX course Humanity and Nature in Chinese Thought | 中国哲学思想中的人类与自然观
This book fails in showing readers how to read these texts.
I have set this book aside and may pick it up to finish later.
Readers interested in Chinese philosophy might consider enrolling in the EdX course Humanity and Nature in Chinese Thought | 中国哲学思想中的人类与自然观
June 24, 2020
"The Art of Chinese Philosophy" has insightful discussions of The Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. I bought this book for Sunzi (Sun Tzu), and I was rewarded with wisdom from other famed Chinese philosophers.
In "The Art of Chinese Philosophy," Dr. Goldin wastes little time in Chapter 7 where he dives right into Sun Tzu's passages. Having read all levels of interpretations and explanations of bingfa over the years, I can confirm that Paul Goldin provides readers with a renewed understanding and appreciation of Sun Tzu, especially with commentaries like this one:
"The term translated here as 'situational power' is shi 勢 (Old Chinese *ŋ̊et-s), which literally means 'setting' and is derived from she 設 (*ŋ̊et), 'to set up.' Thus shi refers to the 'setting' of a battlefield, with its inherent yet transient advantages and disadvantages. The shrewd commander, who knows how to read the 'setting,' will infer the most advantageous position and strategy, and smash his foe almost as a matter of pure physics. This 'external boost' is decisive, moreover, for in most real-world encounters, forces are relatively evenly matched."
And this one:
"The word 'anomalousness' (qi 奇) has two powerful connotations: as the antonym of 'regularity' (zheng 正), it refers here to the advantage of surprise that is attained by avoiding predictable formations and attacks, but qi is also a standard term for anomalies such as ghosts and shooting stars. Sunzi’s commander is as terrifying to an enemy as an omen of woe."
In a lecture Dr. Goldin gave at the University of Michigan, someone in the audience asked him what "fungible" meant, a word he used in his lecture. He explained it's an accounting term which means "money that's not tied to a specific budget." This and the following example show how his multidisciplinary mindset allows him to seek and grasp the varying contexts of classical Chinese thought:
"It is not possible, with our incomplete knowledge, to determine whether Sunzi took the idea from Laozi, Laozi took the idea from Sunzi, or both texts simply reflect the military culture of the time. But Sunzi departs from anything to be found in Mozi or Laozi when it explains how the enemy should be defeated if not by direct assault."
In a modern world that seems to value hyper specialization, it is certainly refreshing that even in the area of ancient Chinese study, there are nonetheless individuals who understand the value of an interdisciplinary approach. If widely implemented, there would be more communication and collaboration between great minds, sharing knowledge and building upon each other's knowledge. The benefits would be immeasurable to society. That's how discovery and innovation happen, even -- or, should I say, especially -- in the classics. Such a light to the world can be found in "The Art of Chinese Philosophy," a masterpiece.
I give this book my highest recommendation.
In "The Art of Chinese Philosophy," Dr. Goldin wastes little time in Chapter 7 where he dives right into Sun Tzu's passages. Having read all levels of interpretations and explanations of bingfa over the years, I can confirm that Paul Goldin provides readers with a renewed understanding and appreciation of Sun Tzu, especially with commentaries like this one:
"The term translated here as 'situational power' is shi 勢 (Old Chinese *ŋ̊et-s), which literally means 'setting' and is derived from she 設 (*ŋ̊et), 'to set up.' Thus shi refers to the 'setting' of a battlefield, with its inherent yet transient advantages and disadvantages. The shrewd commander, who knows how to read the 'setting,' will infer the most advantageous position and strategy, and smash his foe almost as a matter of pure physics. This 'external boost' is decisive, moreover, for in most real-world encounters, forces are relatively evenly matched."
And this one:
"The word 'anomalousness' (qi 奇) has two powerful connotations: as the antonym of 'regularity' (zheng 正), it refers here to the advantage of surprise that is attained by avoiding predictable formations and attacks, but qi is also a standard term for anomalies such as ghosts and shooting stars. Sunzi’s commander is as terrifying to an enemy as an omen of woe."
In a lecture Dr. Goldin gave at the University of Michigan, someone in the audience asked him what "fungible" meant, a word he used in his lecture. He explained it's an accounting term which means "money that's not tied to a specific budget." This and the following example show how his multidisciplinary mindset allows him to seek and grasp the varying contexts of classical Chinese thought:
"It is not possible, with our incomplete knowledge, to determine whether Sunzi took the idea from Laozi, Laozi took the idea from Sunzi, or both texts simply reflect the military culture of the time. But Sunzi departs from anything to be found in Mozi or Laozi when it explains how the enemy should be defeated if not by direct assault."
In a modern world that seems to value hyper specialization, it is certainly refreshing that even in the area of ancient Chinese study, there are nonetheless individuals who understand the value of an interdisciplinary approach. If widely implemented, there would be more communication and collaboration between great minds, sharing knowledge and building upon each other's knowledge. The benefits would be immeasurable to society. That's how discovery and innovation happen, even -- or, should I say, especially -- in the classics. Such a light to the world can be found in "The Art of Chinese Philosophy," a masterpiece.
I give this book my highest recommendation.
August 12, 2022
fun to read. great for teaching!
February 25, 2024
"The Art of Chinese Philosophy" covers eight texts: the Analects of Confucius, Mozi, Mencius, Laozi, Zhuangzi, Sunzi, Xunzi, and Han Feizi. I read half of these texts before reading this book, and plan on reading at least two of the other texts in the near future.
Goldin's introductory chapter helpfully discusses how these texts were likely compiled - using as examples instances of texts that we know were compiled from different sources and later redacted. In most instances, the texts we have here were just not written by one person in one go - but rather compiled and redacted over time. The book then covers, chapter by chapter, some of the main themes of each text, quoting liberally, explaining key themes, and briefly covering the historical (and sometimes textual) context.
Having read half of the texts already, I found the book superfluous to the careful reader who will already have understood most of the points made by the different texts. This book is best read by those who want an introduction and summary of the texts and who don't plan on directly reading most of the texts themselves. I would have been interested in a more in-depth textual and historical comparison and contrast of the different philosophical schools, but the book did less of that than I had wished and was more introductory level than I had hoped for. That said, I did get a good introduction to the one or two texts that I don't plan to read, and others wishing for an introductory presentation will likely find this book rewarding.
Goldin's introductory chapter helpfully discusses how these texts were likely compiled - using as examples instances of texts that we know were compiled from different sources and later redacted. In most instances, the texts we have here were just not written by one person in one go - but rather compiled and redacted over time. The book then covers, chapter by chapter, some of the main themes of each text, quoting liberally, explaining key themes, and briefly covering the historical (and sometimes textual) context.
Having read half of the texts already, I found the book superfluous to the careful reader who will already have understood most of the points made by the different texts. This book is best read by those who want an introduction and summary of the texts and who don't plan on directly reading most of the texts themselves. I would have been interested in a more in-depth textual and historical comparison and contrast of the different philosophical schools, but the book did less of that than I had wished and was more introductory level than I had hoped for. That said, I did get a good introduction to the one or two texts that I don't plan to read, and others wishing for an introductory presentation will likely find this book rewarding.
March 3, 2025
Erudite review of seminal chinese philosophical thought from Confucius to Han Feizi. However given the format and presumed audience it did not make for a collection that could be appied to modern thought. The direct examples were of their time referring as they did to masters and governance officials or Kings. I was probably looking for something else -something that would give me some direction in navigating modern life. Whilst i recognised the same autocratic models of governance resurfacing and the same debates of profit v virtue , there wasn't enough allegory if you like to modern life. Prof Goldin is clearly an expert in this field and its both well indexed and referenced but.....
May 12, 2023
I read through this book while teaching Classical Chinese Philosophy for the first time, and I found it helpful, though the chapters are not very well-organized. They seem to hope around from idea to idea, so it was difficult to get an overarching view of what was happening with each of the philosophers covered. The author also comes across as rather grouchy at times, which I find somewhat off-putting. Still, I was grateful to have it to help me with course prep.
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May 8, 2025great book, even better professor
August 16, 2020
Here Goldin surveys the early Chinese philosophical classics with the same approach of "thick description" (though not under that description) as his earlier monograph, After Confucius. He backs up his exegesis with copious quotations (yay), and illuminates some of the weirder aspects of these texts: Mozi's divine command theory, Xunzi's cosmological teleology of the Way of Heaven, Han Fei's rhetorical flexibility of making different, sometimes contradictory claims depending on the audience (rulers v. ministers). He discusses Sunzi, which is usually left out of these surveys because it's a warcraft manual, not philosophy proper, but Goldin shows how it fits into the intellectual genealogy of the philosophical classics. I'd say the Intro, Ch. 1, and Appendix are well worth the read for a high-level overview of these texts' key rhetorical methods, historical development, and philosophical concepts. The Appendix is a helpful discussion of qi, a ubiquitious and versatile term in early Chinese literature, and how it facilitated a naturalistic turn in early Chinese medical science. Who knew!
Displaying 1 - 10 of 10 reviews