Holy See PONTIFICAL COUNCIL FOR HEALTH CARE WORKERS (FOR HEALTH PASTORAL CARE)

OBJECTIVE 1. 1. To show the global medical ethics of the United Nations. 2. To study its roots in post modern culture. 3. To compare its roots with eastern culture 4. To show the way to build a Christian medical ethics. (The others western philosophical roots I present them in text I leave behind).

CONTENTS Introduction: Introduction: Globalization and Bioethics. Globalization and Bioethics. I. The new ethical paradigm of the U.N. I. The new ethical paradigm of the U.N. 1. Authors. 2. Sustainable development. 3. The new goal of the Ethics. 4. The three fundamentals. 5. The five pillars. 6. The three principles for Bioethics. 7. Religion and Spirituality. 8. Values. 9. Anti-values. II. The Postmodern way of thinking. II. The Postmodern way of thinking. 1. Features of the postmodern Bioethics. 2. The radical man, the fourth man. 3. The categories of the person by Engelhard. 4. The norm of morality. III. Some notes about eastern way of thinking 1. The Buddhism. 2. The Taoism. 3. The Confucionism. 4. The Sinto. IV Toward an objective global Bioethics: IV Toward an objective global Bioethics: 1. Bioethics as a project. 2. Technology and Bioethics. 3. The “Better I”. 4. The Natural Law. V. The Revelation. V. The Revelation. 1. Revelation. 2. Construction of the Project. 3. Fundamentals of an objective global Bioethics. 4. Principles. Conclusion. Conclusion. Definition of Bioethics. Definition of Bioethics.

1. What is the globalization? 1. What is the globalization? Flow through the borders Flow through the borders (geographical and political): People Information HardwareCapitalFactors: Communications Technology Computer science Migration Financial and production standardization

2. DEFINITON : “Increasing of the supraterritorial relationships of the people” Elements: Supraterritorial. Free market capitalism. Government autonomy. Network Density. Relationships: Relationships: Economic, financial, productive, Social, Social,Political, Cultural, ethical

3. Imperative of agreement Institutional and national Imperatives of interchange. Different systems of values between Nations and Institutes. Different practical behavior. Not easy agreement. Need to have a minimum base for all types of transactions

DIFFERENT PARADIGMS One presents several paradigms to have a consensus in the international treats. There is the Washington old paradigm and the new ones. Between them we will present the paradigms of three Nobel’s premium, and the paradigm of the United Nations.

The old economy paradigm A paradigm is a set of values and beliefs that create a reality for a community that holds similar values. Paradigm is a Greek word that means example, model, pattern One speaks for example of the Ptolemaic and of the Copernican paradigm, as different patterns to understand the Universe. Also in economics on speaks of different paradigms: there are the old economic paradigm, and the new ones. On speaks of the old Washington paradigm that statute that the patterns to make international treats were determinate for the economical grow of the Countries. Determinate by their different GNP: Gross national product. According the production on must determine the relation between Countries.

Washington consensus the old Paradigm of Development

Amartya Kumar Sen “Democratic Government and International justice” “Development as freedom”, New York 1999.

NEW BASES FOR THE NEW PARADIGM Judgement Freedom of Judgement Broad concept of goals Broad concept of goals (Much more than GNP). Opportunities. Development and increase of Opportunities. Freedom, Different aspects of the Freedom, Political, economic, social, of transparency, and protective security Common good Common good and social values Human rights Human rights Institutions. Elements of the Institutions.

Joseph Spiglitz Stability and growth: Macroeconomics, Liberalization and Development”, (2006) “Making globalization work” (2006) “Globalization and its discontents” (2002)

NEW BASES FOR THE NEW PARADIGM Structural Structural transformation of the societies. Holistic and dynamic perspective. propriety Access to propriety and participation Consensus. Formation of the Consensus. social capital. Partners, social capital. Knowledge. Accumulation of Knowledge.Experience. Responsibilities Responsibilities of the freedom

Douglas North “Desempeño económico en el trans- Curso de los años”, Universidad del CEMA, vol 0, pp. 16-24, Noviembre 2006: “Economic performance through Time”. American economic Review, American association (1994) vol. 84 (3) pp. 3-31; “Big Bang transformation of economic systems – An introductory Note”. Journal of institutional and theo- Retical economies (JITE) Mohr Siebeck. Tübingen, vol 127 (1) p.3- March.

NEW BASES FOR THE NEW PARADIGM importation. Increase of the institutions for importation. incentives Growth of incentives for the improvement of the structures of the Institutions.Values. Reality. Perception of the Reality.Beliefs.. Change in the environment. decision making. Control on the decision making. transportation Extension of the cost of transportation to the political sphere. Top and base Top and base of the institutions.

ECONOMY BELIEFS ECOLOGY SOCIETY

FIRST DEFINITION OF BIOETHICS FIRST DEFINITION OF BIOETHICS Scientific and systematic study of human conduct in the area of life sciences and healthcare, in the light of moral values and principles. Scientific and systematic study of human conduct in the area of life sciences and healthcare, in the light of moral values and principles. Scientific: ultimate causes and principles in a multidisciplinary dialogue: Sciences, Philosophy and Theology. Biogenetics: FIV, genome, clonation, stem cells, transplants, death, created chromosomes?… Actual medical sciences, Genetic medicine... Structural dialogue: economic, social, political, juridical, cultural, religious. Key question: what kind of values and principles?

New Paradigm of the United Nations and Bioethics New Paradigm of the United Nations and Bioethics Propositions: (80.000,000 websites:”ETHICS” – 3.600,000 “BIOETHICS”) (“Google ”: 06.28.08): Hans Jonas: Ethics of the limits. Raimundo Panikar: Shared Ethics. Edgar Morin: Ethics of the Earth as your Country. Giuliano Pontara: Ethics of the face. Some NGOs: Ethics of Sustainable Development. UNESCO: Bioethics of consensus, pluralist, multi cultural, procedural, substitution of the traditional medical ethics. New Paradigm. Key concepts: Virtual, Globalization, Multi-media networks and education, hypertexts, censorship, privacy, virtual community, active citizenship, multidisciplinary approach, transparency, participation, communication, cultural diversity, Ethics of results, pragmatic ethics, universal.

NEWPARADIGM GLOBALBI0ETHICS =

THE NEW PARADIGM Synthesis of the proposals Ministries of Health from the different Ministries of Health of various countries in the world Rules followed by different Committees of Bioethics. ( From Kim Yersu, 1999. A common Framework for Ethics of the Twenty first Century. UNESCO, Division of Philosophy and Ethics. Cited November 15, 1999, at http://www.unesco.or.kr/ethics/yersu_kim.htm,http://www.unesco.or.kr/ethics/yersu_kim.htm M. Koichiro Matsuura, Director General of UNESCO, Speech to the permanent delegates on UNESCO Bioethics program, June 20, 2003).

THE NEW PARADIGM: New World Ethics

1. AUTHORS  UNO, WHO, UNESCO.  NGOs:  “Women, Environment and Development Organizations”.  “Earth Council”, “Green Peace”.  “International Planned Parenthood Federation”.

2. Sustainable Development Actual Development: End of the cold war. Annual degradation of the environment Annual degradation of the environment (2007). Earth warmth: 14.6077017798, © Co2 tons of emission: 21.183,087, Tons of nuclear waste: 41,596, Deforested hectares: 10.013,852 Extinct species : 20,798 Changing toward: Global Well-being, Into the SUSTAINABLE DEVELOPMENT (Source: www.poodwaddle.com)

SustainableDevelopment Fosters Health Increases Values Favors Environm ent Stimulates

3. New goal of the Ethics 3. New goal of the Ethics Quality of Life: position “Perception by the individual of his position in life, within the context of culture and the system of values in which he finds himself, in relation to his goals, expectations, models and interests”.

4. THREE FUNDAMENTALS Human Rights. Problems of Capitalism, Globalization of the Economy, Cultures and Culture. Health Definition, health education, nutrition, primary health care, infectious diseases, endemic diseases, essential drugs, reproductive health. Education Obtaining the consensus, social development, environment and ecosystem, sexuality (gender), family, welfare, holistic perspective, Ethical decision centers

THE FUNDAMENTALS

5. FIVE PILLARS Human Rights. Protection of the Minorities. Participative Democracy (new governance). Peaceful settlement of conflicts, transparency in negotiations. Intergenerational Equity, gender equity.

rights minorities democracy peace equity Participative ? Gender?

6. THREE PRINCIPLES FOR BIOETHICS Autonomy: 1. Autonomy: Respect to the total freedom of the moral actor and others Beneficence: 2. Beneficence: The Good must bee carried out, never evil. Justice: 3. Justice: Give to each one what is rightfully his.

AUTONOMY BENEFICENCE JUSTICE

FOUNDATIONS OF THE PRINCIPLES  Evolution different Ethics  Each stage of History and culture had different Ethics. Today these principles prevail.  Subjectivism: he likes.  Everyone does what he likes.  Contractualism: majority.  The norm of behavior is the consensus of the majority.  Clinical: each case  One must examine each case and choose the best course of action.  Utilitarianism: cost/benefit  The norm is cost/benefit, do better and profitably  New principles:  Conscious of the Risk,  Conscious of the Risk, decide freely what you like. (Peter Singer)

evolution What you like contract Each case Cost/benefit Own risk

7. RELIGION AND SPIRITUALITY New Spirituality. religion, Not new religion, but a new spirituality. Traditional elements Christendom: Traditional elements : native American Indian religions: union with nature. Hinduism: respect for nature. Buddhism: Ecological serenity. Islam: justice. Judaism: sanctity. Christendom: Charity and compassion. Divinity of the Earth: Gaia. Man, an element of the earth. Transcendence and opposition to religions: Inadequate to create the SUSTAINABLE DEVELOPMENT

“GAIA”: The new Ecological divinity

8. VALUES OF THE NEW PARADIGM 8. VALUES OF THE NEW PARADIGM Environment: GREEN PEACE. Protection of the Environment: GREEN PEACE. Well-Being Well-Being for all. FUNDAMENTAL VALUES: Friendship, participation, healthcare, to choice, democracy, decentralization, negotiation of the conflicts, respect for all, mutual respect, no war, integrity. Quality of life Conscious position. Human Rights Minorities, equity, relations individual-community. Just Economy Just Economy for all. Health for all. Education for all.

environment Well-being values Quality of life Human rights Just Economy Health Education WE ARE EQUAL FOR THE LAW

9. ANTI VALUES OF THE NEW PARADIGM 9. ANTI VALUES OF THE NEW PARADIGM New religion: Gaia. Rejection of all religions, especially of the historical fact of Christ and Christianity. Man as an element subordinated, slave of nature Rejection of State Sovereignty Destruction of the family. Confusion between well-being and happiness. Concealment of death. Arbitrary Subjectivism and manipulation to arrive at consensus. Ambiguity of terminology

FOUR PROBLEMS : FOUR PROBLEMS : (Indicated for the authors of the New Paradigm) Adjuster between man and the environment Adjuster between the individual and the community Meaning of happiness: well-being? Equity and freedom Fundamental Problem: SUBJETIVISM. (SEEKING CONSENSUS)

PROBLEMS OF THE PRINCIPLES OF BIOETHICS PROBLEMS OF THE PRINCIPLES OF BIOETHICS  Autonomy  How is it applied to the foetuses, embryos, the handicapped, and children who cannot exercise their freedom?  Beneficence and Justice:  If there is no objective good, what is good and what is just?  But they are only principles of action!  Why should I act this way if it is not reasonable? In case of doubt, what principle should I follow?  The narrative Ethics: “Female perception”  If each case has to be examined separately and the criterion of a virtuous person has to be accepted, is the criterion objective or subjective?

THE GREEN PEACE?

sovreignty Well-being = happiness death Manipulation Of the consensus slave family

“So spoke Zaratustra”, 5

ETHICAL POSITIONS God and values Dead or absent, only biological life without value, diversity, plurality, tolerance, autonomy, hedonism, cynical utilitarianism, suffering is absurd, there is a right to euthanasia. Values: weak thought. Man Consumption, games, audiovisual, depersonalization, individual non-person, fragmented, lost, vagabond, “moral stranger”, ahistorical without future, radical, the fourth man of the radical anti- culture Dependence on the “cosmopolitan”, or health professional, who is his model and decides who is to be born and who and when to die. World Fruit of the chance. Place to enjoy the maximum pleasure. (Peter Singer, Hugo Tristram Engelhardt)

CHARACTERISTICS OF POSTMODERN BIOETHICS Distrust of Man and his thought Domination of aesthetic rationality RelativismNihilism Diffidence toward the future Return to Mystery and Pseudo-religiosity The principle of diversity Tolerance The World Man

6. THE RADICAL MAN. The different men in History The philosophical Man Uses reason to interpret God, Man and the World. (Greek Philosophy) The religious Man Uses religion, to interpret God, Man and the World. (Western Middle Ages) The scientific Man Uses science to interpret Man and the World. God does not belong to the scientific sphere (Modern World) The radical Man Eliminates the former Men Is incapable of Atheism, plunged into Technology, science and magic, without history, without “future”, only capable of making and consuming. G. Morra, Il quarto uomo, 94-95

Common traits The first and the second Men Balanced synthesis: faith and reason, History and meta-history The third Man Destroys the synthesis The scientific knowledge rejects the philosophical and religious knowledge Secularizes Providence Enhances progress absolutely Every “new change” is good. Is in agony after Auschwitz

OVERCOME

THE RADICAL MAN: THE FOURTH MAN. THE ONLY MAN.

The “Fourth Man” The technological, secularized, contemporary Man Without Philosophy, Religion, History. Incapable of substitutive atheism. Capable with his technological instruments and media Science and Magic coincide Without tradition and without future The Man of make and consume Perennial ideology of the new and the better. Destroyer of the precedent “Men”

Characteristics of the radical Man 1. Individual Person, only if he is sensitive, conscious, capable of relations, able to express himself, and engage in symbolic representation. 2. Good His will and reason, his instincts and passions are totally good. 3. Autonomous Therefore he is the norm of himself, there are no other norms that oblige him, no other morality. 4. Joyful For him happiness is pleasure. Passes from the culture of needs to the culture of desires. His guide are only the contracts with the others, based on force 6. Ahistorical Because the past is absolutely overcome Cfr. Ján Dacok, S.J., “La postmodernità nel dibattito bioetico”, 156

individual good autonomous joyful contractual Ahistorical

7. CATEGORIES OF PERSONS BY ENGELHARDT Person nº 1: Moral agent With full conscience Only true person Others are persons only in social sense Person nº 2: Babies They have almost the same rights as person no. 1 Person nº 3: Not relational Person nº 4: Insane Severely handicapped Person nº 5: In vegetative state Individuals seriously ill H.T. Engelhard,” Manuale di Bioetica”, 172-174

Babies Vegetative state Insane Not relational Only true person They are Notpersons

CONSEQUENCES CONSEQUENCES independent  Eclecticism: Assertions independent of the system, context and judgment.  Historicism: truth changes according to the epoch  Scientism: Experimentation as the sole criterion for truth cost/benefit  Pragmatism: the criterion is cost/benefit according to the consensus. Incapacity  Nihilism: Incapacity to know the objective truths

Smoke: Ethics of CONSENSUS

STRATEGY TO GET THE CONSENSUS: 7 STEPS. Sentimental Presentation of an extreme case, Abortion, Euthanasia Publicization in the Mass Media Selective inquiry of the “public opinion” Discussions meant to ridicule opposite positions. “Religious” field is not scientific. Retrogressive. International Lobbies : UNO, NGOs. Recommendations to the States Legislation in each Country

Manipulation of the consensus

CONCLUSIONS It is clear that there is need for the knowledge of fundamental values so as to have a new order in the globalized epoch in which we live. However, it is not enough to have a “Paradigm” of action based only on the consensus without objective foundations. Bioethics elaborated and presented in the “New Paradigm” has many values and anti values. There is need for a “New Paradigm” of action with objective bases from real values rooted in the dignity of the human person. All the values expressed in the studied paradigm are profoundly expressed in Christianity. The anti values contradict it. Especially in the delicate field of Biogenetics, where more particular aspects of the person are treated.

Elemental panorama

THE EASTERN CULTURE AND THE NEW PARADIGM It is important to make a comparison between the New paradigm of the United Nations and the roots of the eastern culture in the Buddhist culture, the Tao culture, the Confucius culture, and the Shinto culture. Specially to make comparison with the post modern western way of thinking. Now we try to consider some elements of those eastern way of thinking, that seem important as foundations of Ethics to apply them to Bioethics. At the end of this part, we compare them with the Christian thought

References: Guy Newland, Untitled essay at: http://www.chsbs.cmich.edu/http://www.chsbs.cmich.edu/ Bhikkhu Bodhi, "The Noble Eightfold Path. The Way to the End of Suffering," Buddhist Information, at: http://www.buddhistinformation.com/ http://www.buddhistinformation.com/ Thomas Knierim, "The Precepts" at: http://www.thebigview.com/http://www.thebigview.com/

The Four Noble Truths: The Buddha's Four Noble Truths explore human suffering. They may be described (somewhat simplistically) as: Dukkha: exists: Suffering is real and almost universal. Suffering has many causes: loss, sickness, pain, failure, the impermanence of pleasure. Samudaya: There is a cause for suffering. It is the desire to have and control things. It can take many forms: craving of sensual pleasures; the desire for fame; the desire to avoid unpleasant sensations, like fear, anger or jealousy. Nirodha: There is an end to suffering. Suffering ceases with the final liberation of Nirvana (a.k.a. Nibbana). The mind experiences complete freedom, liberation and non-attachment. It lets go of any desire or craving. Magga: In order to end suffering, you must follow the Eightfold Path. Suffering

The Eightfold Path : The Buddha's Eightfold Path consists of: Panna: Discernment, wisdom: 1) Samma ditthi Right Understanding of the Four Noble Truths 2) Samma sankappa: Right thinking; following the right path in life Sila: Virtue, morality: 3) Samma vaca: Right speech: no lying, criticism, condemning, gossip, harsh language 4) Samma kammanta Right conduct by following the Five Precepts 5) Samma ajiva: Right livelihood; support yourself without harming others Samadhi: Concentration, meditation: 6) Samma vayama Right Effort: promote good thoughts; conquer evil thoughts 7) Samma sati Right Mindfulness: Become aware of your body, mind and feelings 8) Samma samadhi Right Concentration: Meditate to achieve a higher state of consciousness

The Five Precepts: recommendations 1.Do not kill. "not harming" or an absence of violence. 2. Do not steal. This is generally interpreted as including the avoidance of fraud and economic exploitation. 3. Do not lie. This is sometimes interpreted as including name calling, gossip, etc. 4. Do not misuse sex. For monks and nuns, this means any departure from complete celibacy. For the laity, adultery is forbidden, along with any sexual harassment or exploitation, including that within marriage. The Buddha did not discuss consensual premarital sex within a committed relationship; Buddhist traditions differ on this. Most Buddhists,condemn same-sex sexual activity regardless of the nature of the relationship between the people involved.condemn same-sex sexual activity 5. Do not consume alcohol or other drugs. The main concern here is that intoxicants cloud the mind. Some have included as a drug other methods of divorcing ourselves from reality -- e.g. movies, television, the Internet. 1

THE FOUR NOBEL TRUTHS: DURKKA, SAMDAYA, MIRODHA, MAGGA THE EIGHTFOLD PATH: PANNA, SILA,SAMADHI THE FIVE PRECEPTS; DO NOT KILL, STEAL, LIE, MISUSE THE SEX, CONSUME DRUGS

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THE TAOISM The ideal person in philosophical Taoism is the sage who understands and lives in accordance with the Tao. Knowing that all opposites are relative and interdependent, and that the best way to live is in harmony with the natural course of things (the Tao), a Taoist does not struggle, oppose, or strive. Instead, the sage practices wu-wei, or "non-action." In the Tao Te Ching, this is the central virtue of the wise ruler. Wu-wei does not mean doing nothing or doing things only in moderation. To practice wu-wei is to so orient oneself with the Tao that one's actions go unnoticed. "Perfect activity leaves no track behind it; perfect speech is like a jade worker whose tool leaves no mark." In yet another paradox, wu-wei "never acts, yet there is nothing it does not do.“ The focus of most religious Taoism is attaining immortality. This can have various meanings: eternal life, longevity of life, or attainment of superhuman physical abilities. Taoists have sought longevity by a variety of methods, such as: Focusing attention on the body through diet, exercises, and mindfulness Regulating the breath (ch'i), circulating its power deliberately to all parts of the body Harnessing sexual energy, especially by retaining semen and sending its power throughout the body Exploring alchemy with the goal of finding the elixir of immortality Behaving in a moral way that is in harmony with the Tao Searching for the Isles of the Blessed, where the Immortals dwell and may be persuaded to share their secrets of immortality

THE TAO The ultimate reality in Taoism is the Tao, or Way. Broadly defined, the Tao is the mysterious natural order of the universe. But paradoxically, what the sages have most often said about the Tao is that nothing can be said about it. The Tao-Te Ching goes on to say the Tao is something formlessly fashioned, that existed before Heaven and Earth....Its name we do not know ; Tao is the byname we give it. Were I forced to say to what class of things it belongs I should call it Immense. In Chinese thinking, to give something a name (ming) is to assign it a place in the universe. This cannot be done with the Tao, as it pervades and encompasses all. The Tao has no characteristics, yet it is not nothingness. In fact, it is better understood as "everythingness," as it contains within itself all potential characteristics. It encompasses both Being (yu) and Non-Being (wu). "In its mode of being Unseen, we will see its mysteries; in the mode of the Seen, we will see its boundaries." The 'Tao Te Ching' teaches a non agressive approach to life and a stoical indifference to the powers of the world. It called for a return to an imaginary simple way of the past and for a style of life in harmony with the universe. It says that man must imitate the universe, which endures because it does not live for itself

YIN –YANG. TZU-JAN The Tao encompasses all opposite and complementary forces, which are collectively referred to as yin and yang. As represented in the familiar Great Polarity symbol, yin and yang are interdependent and contain within themselves the seed of the other. Yin is associated with darkness, femininity, passivity and water, while yang is light, masculinity, activity and air. Yin and yang are always in perfect balance within the Tao. The goal of the Taoist, therefore, is to keep these opposites in balance within his or her own life. The Tao is further characterized by tzu-jan, which is difficult to translate directly but is usually rendered "spontaneity" or "self-so." The self-so is unconditioned and uninfluenced; it is nothing other than itself. This, in turn, is the ideal of the sage-ruler in the Tao Te Ching. He does not strive, he does not intervene, but acts in such a way that "everyone throughout the country says, 'It happened of its own accord' (tzu-jan)."

Harmony of heart-mind. Tao is the way and everything. Ying-Yang. Tzu-Jan. Wu-Wei. To attain immortality, attention to : The Body. Regulation of breath. Harnessing sexual energy. Exploring the alchimia of immortality. Live in harmony with the Tao. Live in indiference. LAO-TZE

EXTENDED BIBLIOGRAPHY OF TAOISM

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Chang, Chung-yan. The concept of Tao in Chinese culture. Review of Religion, 17 (1952/53), pp. 115-32. Chang, Chung-yan. The meaning of Tao. Atti del XII Congresso internazionale di filosofia (Venezia, 1958), vol. 10 (filosofia orientale, pensiero occidentale), Firenze, 1960, pp. 33-40. Chang, Chung-yan. The philosophy of Taoism according to Chuang Tzu. Philosophy East and West, 27, 4 (October 1977), pp. 409-22. Chang, Constant C. C. Lao-tze's theory of Yiu and Wu: being and non-being in Taoism. Chinese Culture, 20, 1 (March 1979), pp. 9-14. Chang, Constant C. C. The wisdom of Taoism. Bulletin of National Taiwan Normal University, 15 (1970), pp. 239-86. Charles, Waldemar. Das Kleinod des Laotse: eine mystische Erzhlung. Rothenburg, 1958. Chen, Chung-hawn. What does Lao-tzu mean by the term "Tao"?, Tsing Hwa Hseh Pao, 4, 2 (1964), pp. 150-61. Chen, Ellen Marie, Tao, Nature, Man: A Study of the Key Ideas in the Tao Te Ching, Fordham University, PhD dissertation, 1966. Chen, Ellen Marie. Is there a doctrine of physical immortality in the Tao Te Ching. History of Religions, 12 (1973), pp. 231-239. Chen, Ellen Marie. Nothingness and the mother principle in early Chinese Taoism. International Philosophical Quarterly, 9 (September 1969), pp. 391-405.

Demiville, Paul. Enigmes taostes. Zinbun-kagaku-kenkysyo - Silver Jubilee Volume, 1954, pp. 54-60. Demiville, Paul. Explication du deuxime chapitre de Tchouang-tseu. Annuaire du Collge de France, 48 (1948), pp. 160-62 Demiville, Paul. Le commentaire du "Tchouang-tseu" par Kouo Siang. Actes du XXIe Congrs des Orientalistes, 1949, pp. 271-72. Demiville, Paul. Le miroir spirituel. Sinologica, 1 (1948), pp. 112-37. Demiville, Paul. Tchouang-tseu et ses interprtations dans l'exgse chinoise. Annuaire du Collge de France, 46 (1946), pp. 140-43. Desai, Santosh. Taoism: its essential principles and reflection in poetry and painting. Chinese Culture, 7, 4 (1966), pp. 54-64. Despeux, Catherine. Gymnastics: the ancient tradition. In Livia Kohn (ed.), Taoist Meditation and Longevity Techniques, University of Michigan, Center for Chinese Studies Publications, Ann Arbor, 1989, pp. 223-60. Dessefy, M. Voies idologiques de la science ancienne et medivale: (Lao-ts et Aristote). Actes du VIIe Congrs international d'histoire des sciences, aot 1953. DeWoskin, K.J. Doctors, Diviners, and Magicians of Ancient China: Biographies of Fang-shih. Columbia University Press, new york, 1983. Diez, E. Dauistische Unsterbliche. Sinica, 16 (1941), p. 48. Doeringer, Franklin M. The Gate in the Circle: A Paradigmatic Symbol in Early Chinese Cosmology

Franz, M. L. von. Creation Myths. Spring Publications, Zrich, 1975. Freund, Philip. Myths of Creation. W. H. Allen, London, 1964. Fu, Chin-chia. History of Chinese Taoism. Shanghai, 1937. Fu, Charles Wei-hsun. Creative hermeneutics: Taoist metaphysics and Heidegger. Journal of Chinese Philosophy, 3 (1976), pp. 115-143. Fu, Charles Wei-hsun. Lao-tzu's conception of Tao. Inquiry, 16 (Winter 1973), pp. 367-91.Fukui, Kojun. Fundamental Studies in the Taoist Religion. Tokyo, 1952. Fukunaga, Mitsuji. "No-mind" in Chuang-tzu and in Ch'an Buddhism. Zinbun (Zinbun-kagaku-kenkysyo), 12 (1969), pp. 9-45. Fung, Yu-lan. Chuang Tzu, a New Selected Translation with an Exposition of the Philosophy of Kuo Hsiang. Commercial Press, Shanghai, 1933; Paragon, New York, 1964. Fung, Yu-lan. Confucianism and Taoism. In Sarvepalli Radhakrishnan (ed.), History of Philosophy, Eastern and Western, vol. 2, 1952, pp. 562-72. Fung, Yu-lan. Lao-tzu and Chuang-tzu. In The spirit of Chinese Philosophy (trans. E.R. Hughes), Kegan Paul, London, 1947, pp. 59-80. Fung, Yu-lan. The origins of the Logician, Legalist, Metaphysician, and Taoist schools. Tsing Hua Journal, 11 (1936), pp. 279-282.

Heiler, F. Weltabkehr und Weltrckkehr: ausserchristlicher Mysticke. 1 Teil: Laotse und Bhagavadgita. Eine heilige Kirche, Mnchen, vol. 2, 1941, pp. 181-213. Heim, Michael. A philosophy of comparison: Heidegger and Lao Tzu. Appendix: a philosophical correspondence on Heidegger and Taoism. Journal of Chinese Philosophy, 11, 4 (December 1984), pp. 307-23. Heinisch, Erich. Der Zensor, Tao und Amtsauftrag. Zeitschrift der Deutschen Morganlndischen Gesellschaft (Leibzig & Wiesbaden), 104 (1954), pp. 412-31. Held, Hedwig. Dau und Kosmos. Wein, 1953. Henderson, John B. The Development and Decline of Chinese Cosmology. Columbia University Press, New York, 1984. Henricks, Robert G. A complete list of the character variants in the Mawangdui texts of Lao zi. Journal of Chinese Linguistics, 10 (1982), pp. 207-65. Henricks, Robert G. A note on the question of chapter divisions in the Ma-wang-tui manuscripts of the Lao-tzu. Early China, 4 (1978/79), pp. 49-51. Henricks, Robert G. Character variants in the Ma-wang-tui texts of the Lao-tzu. Tsing Hua Journal of Chinese Studies, New Series 13, 1 & 2 (December 1981), pp. 221-34. Henricks, Robert G. Examining the Ma-wang-tui silk texts of the Lao-tzu, with special note of their differences from the Wang Pi text. T'oung Pao, 65, 4/5 (1979), pp. 166-99 Henricks, Robert G. Ma-wang-tui. In William H. Nienhauser, Jr. (ed.), The Indiana Companion to Traditional Chinese Literature, Indiana University Press,

Bloomington, 1986, pp. 410-12. Henricks, Robert G. On the chapter divisions in the Lao-tzu. Bulletin of the School of Oriental and African Studies (University of London), 45, 3 (1982), pp. 501-24. Henricks, Robert G. Philosophy and Argumentation in Third-Century China: The Essays of Hsi K'ang. Princeton university Press, Princeton, 1983. Henricks, Robert G. Review of D,C, Lau, Chinese Classics; Tao Te Ching. Journal of Asian Studies, 44, 1 (November 1984), pp. 177-80. Henricks, Robert G. The Ma-wang-tui manuscripts of the Lao-tzu and the problem of dating the text. Chinese Culture, 20, 2 (June 1979), pp. 1-15. Henricks, Robert G. The Ma-wang-tui texts of Lao-tzu amd lines of textual transmission. Chinese Culture, 26, 2 (June 1985), pp. 29-43. Henricks, Robert G. The philosophy of Lao-tzu based on the Ma-wang-tui texts: some preliminary observations. Bulletin of the Society for the Study of Chinese Religions, 9 ()ctober 1981), pp. 59-78 Henricks, Robert G. The Tao and the field: exploring an analogy. St. John's Papers in Asian Studies No. 27, Center of Asian Studies of St. John's University, Jamaica, N.Y. 1981. Herbert, Edward. A Taoist Notebook. (Wisdom of the East Series) London, 1955 ; reprint: Grove Press, New York, 1960. Herbert, Jean. Tao-t-king. Club des Libraires, Paris, 1958. Hightower, James Robert. The Poetry of T'ao Ch'ien. (Oxford Library of East Asian Literatures) Clarendon Press, Oxford, 1970.

Eichhorn, Werner. Beitrag zur rechtlichen Stellung des Buddhismus und Taoismus im Sung-Staat: bersetzung der Sektion "Taoismus und Buddhismus" aus dem Ch'ing-yan t'iao-fa-shih-lei, Kap. 50 und 51, mit original Text in Faksimile. Brill, Leiden, 1968 (monoraph of T'oung Pao no. 7). Eichhorn, Werner. Description of the rebellion of Sun En and earlier Taoist rebellions. Mitteilungen des Instituts fr Orientforschung, 2, 2 (1954), pp. 325-52. Eichhorn, Werner. Die Dauistische Spekulation im zweiten Kapitel des Dschuang Dsi. Sinica, 17 (1942), pp. 140-62. Eichhorn, Werner. Taoism. In R. C. Zaehner (ed.), Concise Encyclopedia of Living Faiths, Hawthorne Books, New York, 1959, pp. 385-401. Elorduy, Carmelo. Chuang Tzu: Literato, filsofo y mystico taoista. East Asian Pastoral Institute, Manila, 1967. Elorduy, Carmelo. Lao-tse: La gnosis taoista del Tao te ching: Anlisis y traduccin. Facultad de Teologia S. J. Oa (Burgos), 1961. Engler, Friedrich. Laotse, sein Leben und seine Persnlichkeit. Das edle Leben. Zeitschrift fr praktische Philosophie (Stuttgart), 12, 11 (1963), pp. 14-17. Erkes, Eduard. Der Bedeutungswandel einier philosophischer Begriffe im Taoismus. Deutsche Zeitschrift fr Philosophie, 1 (1935), pp. 327-31 Erkes, Eduard. Die taoistische Meditation und ihre Bedeutun fr das chinesische Geistesleben. Psyche, 2, 3 (1948-49), pp. 371-79.

H.G. Creel, "Confucius and the Chinese Way", Harper, New York P.J. Ivanhoe, "Confucian Moral Self Cultivation", Peter Lang, New York (1993). J.R. Hinnells, "The Penguin Dictionary of Religions", Penguin Books, New York (1984), P. 94-96 J.R. Hinnells, "A Handbook of Living Religions", Penguin Books, New York (1985), P. 344-364 Judith Berling, "Confucianism," FaithCentral, at: http://www.faithcentral.net.nz/http://www.faithcentral.net.nz/ "Confucius: K'ung-fu-tzu or Kongfuzi," at: http://www.friesian.com/http://www.friesian.com/ The Confucius Publishing Company has published the full text of the Lun Yu (499 saying) and other quotations from Confucius. See: http://www.confucius.org/main01.htm http://www.confucius.org/main01.htm Keith Ammann, "Confucius" at: http://www.cifnet.com/http://www.cifnet.com/ Charles Muller, trans., "The Analects of Confucius," at: http://www.human.toyogakuen-u.ac.jp/ http://www.human.toyogakuen-u.ac.jp/ Richard Hooker, "Chinese Philosophy: Confucius," at: http://www.wsu.eduhttp://www.wsu.edu References:

THE CONFUCIONISM Confucius laid great stress on the cultivation of character, purity of heart and conduct. He exhorted the people to develop a good character first, which is a priceless jewel and which is the best of all virtues. The nature of man, according to Confucius, is fundamentally good inclined towards goodness. Perfection of goodness can be found in sages and saints. Every man should attempt to reach the ideal by leading a virtuous life, by possessing a very noble character, and by doing his duty unselfishly with sincerity and truthfulness. He who is endowed with a good character and divine virtue is a princely type of man. The princely man sticks to virtue, and the inferior man clings to material comfort. The princely man is just while the inferior man expects rewards and favours. The princely man is dignified, noble, magnanimous, and humble while the inferior man is mean, proud, crooked, and arrogant. The "universal virtues" are: Wisdom, Benevolence, and Fortitude... Asked about what is "Benevolence", he answered: "It is to love all men"; what is "knowledge?: "It is to know all men"... The "perfect virtue": "Gravity, generosity of soul, sincerity, earnestness, and kindness". Confucius said: A virtuous man has three awes: 1- Awe for Heaven’s decree, 2- Awe for great men. 3- Awe for saints’ words... When worshipping God, one must feel as if He were visibly present.

SELF DEVELOPMENT AND GOOD GOVERNMENT In the "Great Learning" Confucius revealed the process, step by step, by which self-development is attained and by which it flows over into the common life to serve the state and bless mankind. The order of development which Confucius set forth is as follows: Investigation of phenomena, Investigation of phenomena, Learning, Learning, Sincerity, Sincerity, Rectitude of purpose, Rectitude of purpose, Self-development, Self-development, Family-discipline, Family-discipline, Local self-government, and Local self-government, and Universal self-government. Universal self-government. His teaching was largely concerned with the problems of good government. He said, "The Ruler himself should be virtuous, just, honest and dutiful. A virtuous ruler is like the Pole-star which, by keeping its place, makes all other stars to evolve round it. As is the Ruler, so will be the subjects. "Confucius held that Society was made up of five relationships : Those of husband and wife, of parent and child, of elder and younger brother, or generally of elders and youngsters, of Ruler and Minister or subject, and of friend and friend. A country would be well-governed when all the parties performed their parts aright in these relationships. Confucius said: "There was Tao (a way or road of righteousness) only when fathers were fathers, when sons were sons, when Rulers were Rulers and when ministers were ministers."

Li: ritual includes ritual, propriety, etiquette, etc. Hsiao: love within the family: love of parents for their children and of children for their parents Yi: righteousness Xin: honesty and trustworthiness Jen: benevolence, humaneness towards others; the highest Confucian virtue Chung: loyalty to the state, etc. The Confucian ethical teachings.

NEO-CONFUCIANISM Zhu Xi's formulation of the Neo-Confucian world view is as follows. He believed that the Tao (Chinese: 道 ; pinyin: dào; literally "way") of Tian (Chinese: 天 ; pinyin: tiān; literally "heaven") is expressed in principle or li (Chinese: 理 ; pinyin: lǐ), but that it is sheathed in matter or qi (Chinese: 氣 ; pinyin: qì). In this, his system is based on Buddhist systems of the time that divided things into principle (again, li), and shi (Chinese: 事 ; pinyin: shì). In the Neo-Confucian formulation, li in itself is pure and ALMOST-PERFECT, but with the addition of qi, base emotions and conflicts arise. Human nature is originally good, the Neo-Confucians argued (following Mencius), but not pure unless action is taken to purify it. The imperative is then to purify one's li. However, in contrast to Buddhists and Taoists, neo-Confucians did not believe in an external world unconnected with the world of matter. In addition, Neo-Confucians in general rejected the idea of reincarnation and the associated idea of karma.TaoChinesepinyinTianChinesepinyinliChinesepinyinqiChinesepinyinChinesepinyinMenciuskarma Different Neo-Confucians had differing ideas for how to do so. Zhu Xi believed in gewu (Chinese: 格物 ; pinyin: géwù ), the Investigation of Things, essentially an academic form of observational science, based on the idea that li lies within the world.Chinese pinyinobservational science Wang Yangming Wang Yangming (Wang Shouren), probably the second most influential Neo-Confucian, came to another conclusion: namely, that if li is in all things, and li is in one's heart, there is no better place to seek than within oneself. His preferred method of doing so wasjingzuo (Chinese: 靜坐 ; pinyin: jìngzuò), a practice that strongly resembles zazen or Chan (Zen) meditation. Wang Yangming developed the idea of innate knowing, arguing that every person knows from birth the difference between good and evil. Such knowledge is intuitive and not rational. These revolutionizing ideas of Wang Yangming would later inspire prominent Japanese thinkers like Motoori Norinaga, who argued that because of the Shinto deities, Japanese people alone had the intuitive ability to distinguish good and evil without complex rationalization. Wang Yangming's school of thought (Ōyōmei-gaku in Japanese) also provided, in part, an ideological basis for some samurai who sought to pursue action based on intuition rather than scholasticism. As such, it also provided an intellectual foundation for the radical political actions of low ranking samurai in the decades prior to the Meiji Ishin (1868), in which the Tokugawa authority (1600-1868) was overthrown.Chinesepinyin zazenChan (Zen)meditationgoodevilintuitiverationalMotoori NorinagaShinto The importance of li in Neo-Confucianism gave the movement its Chinese name, literally "The study of Li."

Heart-Mind Harmony Cultivate character. Man fundamentaly good. Stricks to the virtues. Universal virtues: Wisdom, Benevolence, Fortitude. Conduct: Investigation, Learning, Sincerity, Rectitude, Self-development, Family discipline, local self-government, universal self-government. Society made of 5 relations. 6 moral teachings: LI, HSIAO, YI, XIN, JEN, CHUNG. KONG-FU-TZE

CONFUCIANISM EXTENDED BIBLIOGRAPHY

Bibliography on Confucianism Thomas A. Wilson Sources on Confucius, his cult, and the intellectual traditions that trace their origins to him Analects. 1979. Trans. D. C. Lau. Middlesex, Eng.: Penguin Books. Alitto, Guy. 1979. The Last Confucian. University of California Press. Ariel, Yoav, trans. K'ung-ts'ung'tzu: The K'ung Family Masters' Anthology. Princeton: Princeton University Press. Barrett, T. H. 1992. Li Ao: Buddhist, Taoist, or Neo-Confucian? Oxford: Oxford University Press. Berthrong, John H. 1998. Transformations of the Confucian Way. Boulder: Westview. Bol, Peter. 1992. "This Culture of Ours": Intellectual Transitions in T'ang and Sung China. Stanford: Stanford University Press. Black, Alison. 1989. Man and Nature in the Philosophical Thought of Wang Fu-chih. Seattle: University of Washington Press. Birdwhistell, Anne. 1989. Transition to Neo-Confucianism: Shao Yung on Knowledge and Symbols of Reality. Stanford: Stanford University Press. ___________. 1996. Li Yong (1267-1705) and Epistemological Dimensions of Confucian Philosophy. Stanford: Stanford University Press. Brooks, E. Bruce and A. Taeko Brooks. 1998. The Original Analects: Sayings of Confucius and His Successors. New York: Columbia University Press. Chaffee, John W. 1985. The Throny Gates of Learning in Sung China: A Social History of Examinations. New York: Cambridge University Press. Chan, Hok-lam and Theodore de Bary, eds. 1982. Yuan Thought: Chinese Thought and Religion Under the Mongols. New York: Columbia University Press. Chan, Wing-tsit. 1973. "Chu Hsi's Completion of Neo-Confucianism." Etudes Song N.S. 2: 59-87. ___________. 1987. Chu Hsi: Life and Thought. New York: St. Martin's Press. ___________. 1989. Chu Hsi: New Studies. Honolulu: University of Hawai'i Press. Chang Po-hsing (Zhang Boxing). 1990. Selections of the Chu-tzu yulei: Conversations of Master Chu, Arranged Topially. Allen Wittenborn, trans. Chen, Chi-yun. 1975. Hsun yueh (A. D. 148-209): The Life and Reflections of an Early Medieval Confucian. New York: Cambridge University Press. Chen Hao. Ca. 1700. Queli zhi. Ch'ien, Edward. 1985. Chiao Hung and the Restructuring of Neo-Confucianism in the Late Ming. Columbia University Press. Ching, Julia. 1974. "The Goose Lake Monastery Debate (1175)." In Journal of Chinese Philosophy, March: 161-178 ________. 1976. To Acquire Wisdom: The Way of Wang Yang-ming. N.Y.: Columbia University Press. Chow, Kai-wing. 1994. The Rise of Confucian Ritualism in Late Imperial China: Ethics, Classics, and Lineage Discourse. Stanford: Stanford University Press. Dardess, John. 1983. Confucianism and Autocracy: Professional Elites in the Founding of the Ming Dynasty. Berkeley: The University of California Press. De Bary, Wm. Theodore 1970. Self and Society in Ming Thought. New York: Columbia University Press. ________. 1975. The Unfolding of Neo-Confucianism. New York: Columbia University Press. ___________. 1981. Neo-Confucian Orthodoxy and the Learning of the Mind-and-Heart. New York: Columbia University Press. ___________. 1989. The Message of the Mind. Columbia University Press. De Bary, Wm. Theodore and John W. Chaffee, eds. 1989. Neo-Confucian Education: The Formative Stage. Berkeley: University of California Press. De Bary, Wm. Theodore and Tu Wei-ming, eds., 1998. Confucianism and Human Rights. New York: Columbia University Press. Di Ziqi. 1887 ed. Kongzi biannian. Kong-Meng biannian (comp. idem.) Gardner, Daniel K. 1990. Chu Hsi: Learning to Be a Sage: Selections of the Conversations of Master Chu, Arranged Topically. Berkeley: University of California Press. ________. 1986. Chu Hsi and the Ta-hsueh: Neo-Confucian Reflections on the Confucian Canon. Cambridge: Harvard Council on East Asian Studies. Gong Yanxing and Wang Zhiyu 1994. Kongmiao zhushen kao. Jinan: Shandong youyi. Guo Songyi. 1989. "Kongxing zongpu he Kongshi jiazu zuzhi." In Pudie xue yanjiu. Beijing: Shumu wenxian chubanshe. Guo Zizhang. 1593. Shengmen renwu zhi. Taiyuan fu kanben. Hall, David and Roger Ames. 1987. Thinking Through Confucius. Albany: SUNY Press, 1987. Henderson, John B. 1984. The Development and Decline of Chinese Cosmology. New York: Columbia University Press. ________. 1991. Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis. Princeton: Princeton University Press. Hu Shunzhi and Hu Zi. 1138 preface. Kongzi biannian. Siku quanshu ed. Huang Chin-shing. 1994. Youru shengyu: quanli, xinyang yu zhengdangxing. Taibei: Yunchen. _________. 1995. Philosophy, Philology, and Politics in 18th-Century China. Cambridge: Cambridge University Press. Hu Wenhuan. Ca. late seventeenth century. Congsi kao. Gezhi congshuben (Ming) ed. Jensen, Lionel. 1993. "The Invention of 'Confucius' and His Chinese Other, 'Kong Fuzi.'" positions 1 (Fall) 2: 414-49. _________. 1997. Manufacturing Confucianism: Chinese Traditions and Universal Civilization. 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Analects. 1979. Trans. D. C. Lau. Middlesex, Eng.: Penguin Books. Alitto, Guy. 1979. The Last Confucian. University of California Press. Ariel, Yoav, trans. K'ung-ts'ung'tzu: The K'ung Family Masters' Anthology. Princeton: Princeton University Press. Barrett, T. H. 1992. Li Ao: Buddhist, Taoist, or Neo-Confucian? Oxford: Oxford University Press. Berthrong, John H. 1998. Transformations of the Confucian Way. Boulder: Westview. Bol, Peter. 1992. "This Culture of Ours": Intellectual Transitions in T'ang and Sung China. Stanford: Stanford University Press. Black, Alison. 1989. Man and Nature in the Philosophical Thought of Wang Fu-chih. Seattle: University of Washington Press.

De Bary, Wm. Theodore and Tu Wei-ming, eds., 1998. Confucianism and Human Rights. New York: Columbia University Press. Di Ziqi. 1887 ed. Kongzi biannian. Kong-Meng biannian (comp. idem.) Zhongan ya tang ed. Ebrey, Patricia B. 1991. Confucianism and Family Rituals in Imperial China: A Social History of Writing about Rites. Princeton: Princeton University Press. ________. 1991. Chu Hsi's Family Rituals: A Twelfth-Century Chinese Manual for the Performance of Cappings, Weddings, Funerals, and Ancestral Rites. Princeton: Princeton University Press. Elman, Benjamin A. 1984. From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China. Harvard University Press. ________. 1990. Classicism, Politics, and Kinship: The Ch'ang-chou School of New Text Confucianism in Late Imperial China. Berkeley: University of California Press. Elman, Benjamin A. and Alexander Woodside, eds. 1994. Education and Society in Late Imperial China, 1600-1900. Berkeley: University of California Press. Eno, Robert. 1990. The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery. Albany: SUNY Press, 1990. Fingarette, Herbert. 1972. Confucius: The Secular as Sacred. New York: Harper & Row, 1972. Gardner, Daniel K. 1990. Chu Hsi: Learning to Be a Sage: Selections of the Conversations of Master 1847. Kongzi nian pu. In Kong-Meng biannian (comp. Di Ziqi). Zhongan ya tang ed. Jin Zhizhi and Song Hong. 1691. Wenmiao li yue kao. Jinan: Shandong youyi. Jing, Jun. Forthcoming. "Knowledge, Organization, and Symbolic Capital: A Study of Two Confucius Temples in Gansu." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. _________. 1996. The Temple of Memories. Stanford: Stanford University Press. Kong Decheng. 1937. Kongzi shijia pu. Jinan: Shandong youyi. Kong Demao and Ke Lan. 1984. In the Mansion of Confucius' Descendants: An Oral History. Tr. Rosemary Roberts. Beijing: New World Press. Kong Jifen. 1762. Queli wenxian kao. Kong Shangren. 1684. Kongzi shijia pu. Kong Yuancuo. 1227. Kongshi zuting guangji. Sibu congkan ed. Kong Zhaozhen. 1918. Kongshi zongpu: nanzong shipu. Shili tang ed. Kong Zhencong. 1609. Queli zhix. K'ung-ts'ung-tzu: The K'ung Family Masters' Anthology. 1989. Tr. Yoav Ariel. Princeton: Princeton University Press. Lam, Joseph S.C. Forthcoming. "'Music! Music! Does it Mean no More than Bells and Drums?': Theories and Practices of Musical Confucianism." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. Lamberton, Abigail. Forthcoming. "The Kongs of Qufu: Power and Privilege in Late Imperial China." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. Lan Zhongrui. 1868. Wenmiao ding ji pu. Jinan: Shandong youyi. Langlois, Jr., John, ed. 1981. China Under Mongol Rule. Princeton: Princeton University Press. Lee, Thomas H. 1985. Government Education and Examinations in Sung China. New York: St. Martin's Press. Lu Yuanshan. 1613. Shengmen zhi. McMullen, David. 1988. State and Scholars in T'ang China. New York: Cambridge University Press. Metzger, Thomas A. 1977. Escape From Predicament: Neo-Confucianism and China's Evolving Political Culture. New York: Columbia University Press. Mungello, D.E. 1985 (1989). Curious Land: Jesuit Accommodation and the Origins of Sinology. Honolulu: University of Hawai'i Press. Mote, Frederick W. 1989. Intellectual Foundations of China, Second Edition. New York: Knopf. Murray, Julia K. 1992. "The Hangzhou Portraits of Confucius and Seventy-two Disciples (Shengxian tu): Art in the Service 1991. Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis. Princeton: Princeton University Press. Hu Shunzhi and Hu Zi. 1138 preface. Kongzi biannian. Siku quanshu ed. Huang Chin-shing. 1994. Youru shengyu: quanli, xinyang yu zhengdangxing. Taibei: Yunchen.

. Beijing: Shumu wenxian chubanshe. Guo Zizhang. 1593. Shengmen renwu zhi. Taiyuan fu kanben. Hall, David and Roger Ames. 1987. Thinking Through Confucius. Albany: SUNY Press, 1987. Henderson, John B. 1984. The Development and Decline of Chinese Cosmology. New York: Columbia University Press. ________. 1991. Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis. Princeton: Princeton University Press. Hu Shunzhi and Hu Zi. 1138 preface. Kongzi biannian. Siku quanshu ed. Huang Chin-shing. 1994. Youru shengyu: quanli, xinyang yu zhengdangxing. Taibei: Yunchen. _________. 1995. Philosophy, Philology, and Politics in 18th-Century China. Cambridge: Cambridge University Press. Hu Wenhuan. Ca. late seventeenth century. Congsi kao. Gezhi congshuben (Ming) ed. Jensen, Lionel. 1993. "The Invention of 'Confucius' and His Chinese Other, 'Kong Fuzi.'" positions 1 (Fall) 2: 414-49. _________. 1997. Manufacturing Confucianism: Chinese Traditions and Universal Civilization. Duke University Press.

________. _________. 1995. Philosophy, Philology, and Politics in 18th-Century China. Cambridge: Cambridge University Press. Hu Wenhuan. Ca. late seventeenth century. Congsi kao. Gezhi congshuben (Ming) ed. Jensen, Lionel. 1993. "The Invention of 'Confucius' and His Chinese Other, 'Kong Fuzi.'" positions 1 (Fall) 2: 414-49. _________. 1997. Manufacturing Confucianism: Chinese Traditions and Universal Civilization. Duke University Press. Jiang Yong. 1847. Kongzi nian pu. In Kong-Meng biannian (comp. Di Ziqi). Zhongan ya tang ed. Jin Zhizhi and Song Hong. 1691. Wenmiao li yue kao. Jinan: Shandong youyi. Jing, Jun. Forthcoming. "Knowledge, Organization, and Symbolic Capital: A Study of Two Confucius Temples in Gansu." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. _________. 1996. The Temple of Memories. Stanford: Stanford University Press. Kong Decheng. 1937. Kongzi shijia pu. Jinan: Shandong youyi. Kong Demao and Ke Lan. 1984. In the Mansion of Confucius' Descendants: An Oral History. Tr. Rosemary Roberts. Beijing: New World Press. Kong Jifen. 1762. Queli wenxian kao. Kong Shangren. 1684. Kongzi shijia pu. Kong Yuancuo. 1227. Kongshi zuting guangji. Sibu congkan ed. Kong

Hu Shunzhi and Hu Zi. 1138 preface. Kongzi biannian. Siku quanshu ed. Huang Chin-shing. 1994. Youru shengyu: quanli, xinyang yu zhengdangxing. Taibei: Yunchen. _________. 1995. Philosophy, Philology, and Politics in 18th-Century China. Cambridge: Cambridge University Press. Hu Wenhuan. Ca. late seventeenth century. Congsi kao. Gezhi congshuben (Ming) ed. Jensen, Lionel. 1993. "The Invention of 'Confucius' and His Chinese Other, 'Kong Fuzi.'" positions 1 (Fall) 2: 414-49. _________. 1997. Manufacturing Confucianism: Chinese Traditions and Universal Civilization. Duke University Press. Jiang Yong. 1847. Kongzi nian pu. In Kong-Meng biannian (comp. Di Ziqi). Zhongan ya tang ed. Jin Zhizhi and Song Hong. 1691. Wenmiao li yue kao. Jinan: Shandong youyi. Jing, Jun. Forthcoming. "Knowledge, Organization, and Symbolic Capital: A Study of Two Confucius Temples in Gansu." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. _________. 1996. The Temple of Memories. Stanford: Stanford University Press. Kong Decheng. 1937. Kongzi shijia pu. Jinan: Shandong youyi. Kong Demao and Ke Lan. 1984. In the Mansion of Confucius' Descendants: An Oral History. Tr. Rosemary Roberts. Beijing: New World Press. Kong Jifen. 1762. Queli wenxian kao. Kong Shangren. 1684. Kongzi shijia pu. Kong Yuancuo. 1227. Kongshi zuting guangji. Sibu congkan ed.

Eno, Robert. 1990. The Confucian Creation of Heaven: Philosophy and the Defense of Ritual Mastery. Albany: SUNY Press, 1990. Gardner, Daniel K. 1990. Chu Hsi: Learning to Be a Sage: Selections of the Conversations of Master Chu, Arranged Topically. Berkeley: University of California Press. ________. 1986. Chu Hsi and the Ta-hsueh: Neo-Confucian Reflections on the Confucian Canon. Cambridge: Harvard Council on East Asian Studies. Gong Yanxing and Wang Zhiyu 1994. Kongmiao zhushen kao. Jinan: Shandong youyi. Guo Songyi. 1989. "Kongxing zongpu he Kongshi jiazu zuzhi." In Pudie xue yanjiu. Beijing: Shumu wenxian chubanshe. Guo Zizhang. 1593. Shengmen renwu zhi. Taiyuan fu kanben. Hall, David and Roger Ames. 1987. Thinking Through Confucius. Albany: SUNY Press, 1987. Henderson, John B. 1984. The Development and Decline of Chinese Cosmology. New York: Columbia University Press. ________. 1991. Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis. Princeton: Princeton University Press.

De Bary, Wm. Theodore and Tu Wei-ming, eds., 1998. Confucianism and Human Rights. New York: Columbia University Press. Di Ziqi. 1887 ed. Kongzi biannian. Kong-Meng biannian (comp. idem.) Zhongan ya tang ed. Ebrey, Patricia B. 1991. Confucianism and Family Rituals in Imperial China: A Social History of Writing about Rites. Princeton: Princeton University Press. ________. 1991. Chu Hsi's Family Rituals: A Twelfth-Century Chinese Manual for the Performance of Cappings, Weddings, Funerals, and Ancestral Rites. Princeton: Princeton University Press. Elman, Benjamin A. 1984. From Philosophy to Philology: Intellectual and Social Aspects of Change in Late Imperial China. Harvard University Press. ________. 1990. Classicism, Politics, and Kinship: The Ch'ang-chou School of New Text Confucianism in Late Imperial China. Berkeley: University of California Press. Elman, Benjamin A. and Alexander Woodside, eds. 1994. Education and Society in Late Imperial China, 1600-1900. Berkeley: University of California Press.

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Guo Zizhang. 1593. Shengmen renwu zhi. Taiyuan fu kanben. Hall, David and Roger Ames. 1987. Thinking Through Confucius. Albany: SUNY Press, 1987. Henderson, John B. 1984. The Development and Decline of Chinese Cosmology. New York: Columbia University Press. ________. 1991. Scripture, Canon, and Commentary: A Comparison of Confucian and Western Exegesis. Princeton: Princeton University Press. Hu Shunzhi and Hu Zi. 1138 preface. Kongzi biannian. Siku quanshu ed. Huang Chin-shing. 1994. Youru shengyu: quanli, xinyang yu zhengdangxing. Taibei: Yunchen. _________. 1995. Philosophy, Philology, and Politics in 18th-Century China. Cambridge: Cambridge University Press. Hu Wenhuan. Ca. late seventeenth century. Congsi kao. Gezhi congshuben (Ming) ed. Jensen, Lionel. 1993. "The Invention of 'Confucius' and His Chinese Other, 'Kong Fuzi.'" positions 1 (Fall) 2: 414-49. _________. 1997. Manufacturing Confucianism: Chinese Traditions and Universal Civilization. Duke University Press. Jiang Yong. 1847. Kongzi nian pu. In Kong-Meng biannian (comp. Di Ziqi). Zhongan ya tang ed. Jin Zhizhi and Song Hong. 1691. Wenmiao li yue kao. Jinan: Shandong youyi. Jing, Jun. Forthcoming. "Knowledge, Organization, and Symbolic Capital: A Study of Two Confucius Temples in Gansu." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. _________. 1996. The Temple of Memories. Stanford: Stanford University Press. Kong Decheng. 1937. Kongzi shijia pu. Jinan: Shandong youyi. Kong Demao and Ke Lan. 1984. In the Mansion of Confucius' Descendants: An Oral History. Tr. Rosemary Roberts. Beijing: New World Press. Kong Jifen. 1762. Queli wenxian kao. Kong Shangren. 1684. Kongzi shijia pu. Kong Yuancuo. 1227. Kongshi zuting guangji. Sibu congkan ed. Kong Zhaozhen. 1918. Kongshi zongpu: nanzong shipu. Shili tang ed. Kong Zhencong. 1609. Queli zhix. K'ung-ts'ung-tzu: The K'ung Family Masters' Anthology. 1989. Tr. Yoav Ariel. Princeton: Princeton University Press. Lam, Joseph S.C. Forthcoming. "'Music! Music! Does it Mean no More than Bells and Drums?': Theories and Practices of Musical Confucianism." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. Lamberton, Abigail. Forthcoming. "The Kongs of Qufu: Power and Privilege in Late Imperial China." In On Sacred Grounds: The Material Culture and Ritual Formation of the Temple of Culture. Edited by Thomas A. Wilson. Lan Zhongrui. 1868. Wenmiao ding ji pu. Jinan: Shandong youyi. Langlois, Jr., John, ed. 1981. China Under Mongol Rule. Princeton: Princeton University Press. Lee, Thomas H. 1985. Government Education and Examinations in Sung China. New York: St. Martin's Press. Lu Yuanshan. 1613. Shengmen zhi. McMullen, David. 1988. State and Scholars in T'ang China. New York: Cambridge University Press. Metzger, Thomas A. 1977. Escape From Predicament: Neo-Confucianism and China's Evolving Political

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THE SHINTO Shinto is an ancient Japanese religion, closely tied to nature, which recognizes the existance of various "Kami", nature dieties. The first two deities, Izanagi and Izanami, gave birth to the Japanese islands and their children became the deities of the various Japanese clans. One of their daughters, Amaterasu (Sun Goddess), is the ancestress of the Imperial Family and is regarded as the chief deity. All the Kami are benign and serve only to sustain and protect. They are not seen as separate from humanity due to sin because humanity is "Kami's Child." Followers of Shinto desire peace and believe all human life is sacred. They revere "musuhi", the Kami's creative and harmonizing powers, and aspire to have "makoto", sincerity or true heart. Morality is based upon that which is of benefit to the group. There are "Four Affirmations" in Shinto: 1.Tradition and family: the family is the main mechanism by which traditions are preserved. 2. Love of nature: nature is sacred and natural objects are to be worshipped as sacred spirits. 3. Physical cleanliness: they must take baths, wash their hands, and rinse their mouth often. 4. "Matsuri": festival which honors the spirits.

KAMIS MORALITY OF THE GROUP: Tradition and family Love of Nature Physical Cleaniness Maturi SHINTO

BIBLIOGRAPHY Breen, John, and Mark Teeuwen, eds., Shinto in History: Ways of the Kami. Honolulu: University of Hawai'i Press, 2000. Provides a general overview covering various topics. Grapard, Allan G. "The Shinto of Yoshida Kanetomo." Monumenta Nipponica 47, no. 1 (spring 1992). Hardacre, Helen. Shinto and the State, 1868–1988. Princeton, N.J.: Princeton University Press, 1988. A classic work explicating the construction and consequences of State Shinto in the modern era. Kuroda, Toshio. "Shinto in the History of Japanese Religion." Journal of Japanese Studies 7, no. 1 (winter 1981): 1–21. An important critique of the normal historical genealogy presented for the ancient existence of Shinto. Littleton, C. Scott. Shinto: Origins, Ritual, Festivals, Spirits, Sacred Places Oxford, U.K., and New York: Oxford University Press, 2002. Picken, Stuart D. B. Essentials of Shinto: An Analytical Guide to Principal Teachings. Westport, Conn.: Greenwood Press, 1994. ——. Historical Dictionary of Shinto. Lanham, Md.: Scarecrow Press, 2002. ——. Shinto: Japan's Spiritual Roots. Tokyo and New York: Kodansha International, 1980. An accessible and beautiful visual introduction to various aspects of Shinto as practiced in Japan. Schnell, Scott. The Rousing Drum: Ritual Practice in Japanese Culture. Honolulu: University of Hawaii, 1999.

Smyers, Karen A. The Fox and the Jewel: Shared and Private Meanings in Contemporary Japanese Inari Worship. Honolulu: University of Hawai'i Press, 1999. Teeuwen, Mark. "Attaining Union with the Gods." Monumenta Nipponica 48, no. 2 (summer 1993). Teeuwen, Mark, and Fabio Rambelli, eds. Buddhas and Kami in Japan: Honj Suijaku as a Combinatory Paradigm. New York: Routledge, 2003.

Principal points of Ethics in the eastern cultures Suffering, liberation, nirvana, wisdom, virtues, concentration, not to kill, to lie, to steal, misusing sex, using drugs. Modesty, submission to TAO, seeking immortality, attention to the body, harmony of mind and heart, incompressibility and immensity of TAO, indifference, spontaneity, cultivation of the character, purity of heart, HARMONY MIND-HEART. Fundamental goodness of man, benevolence, love for all humankind and nature, respect to life and nature, fidelity, loyalty, generosity, rectitude of purpose, work, self development, family love, family relations as fundamental to society, respect to the will of heaven, hygiene, religious practices

Respective correspondence in Christendom Passion of Christ, Redemption, Beatific vision, Christ the Wisdom of the Father, theological and cardinal virtues, prayer, 5 th commandment, 8th commandment, 7 th commandment, 6 th commandment, 5 th commandment. Death and resurrection of Christ, God infinite, immense, 5 th commandment, Following Christ, veracity, moral virtues, character, Preaching of the Mountain, original sin, 1st and 2 nd commandment, cardinal virtues, 4 th commandment. Death and resurrection of Christ, God infinite, immense, 5 th commandment, Following Christ, veracity, moral virtues, character, Preaching of the Mountain, original sin, 1st and 2 nd commandment, cardinal virtues, 4 th commandment. Father generosity, God science, work commandment, 4 th commandment, cardinal virtues, fidelity of God, Redemption, Natural Law, 5 th commandment, Sacraments, Will of God. THE ONLY HARMONY: REDEMPTION.

The Christendom and the eastern religions: family and life, love, HARMONY OF MIND AND HEART, and general human relations, Confucianism, like original Buddhism, does not mention God. However the eastern conceptions of man and his role in the World are very far from the Post-modern “Ethics”, and their vision of moral values are good. They enhance specially the values of the family and life, love, HARMONY OF MIND AND HEART, and general human relations, and many of the principal virtues that conduct them. The Gen and the sayings of Confucius are very much parallel to the virtues and commandments of the Christendom. Actually, we all want to love, to do good, but, since Adam, we all end up loving ourselves, doing good unto ourselves, and that's "selfishness", exactly the opposite of "love". Those great intuitions of the great religions of the East are infinitly fulfilled by a historical fact that is the reality of the incarnated God: Christ, Who in His death and resurrection has founded all definitive human moral, the only way, the only “TAO” that goes beyond all our expectations, and Who dwells also in the intimate of our hearts, so says St. Paul: I no longer live, but Christ lives in me. (Galatians 2:20) Therefore the essence of Christian morality is not "to know" about Christ but "to be" another Christ, with Christ in the Christian and the Christian in Christ through the strength of the Holy Spirit, in the Mystical Body, in the Church of Christ. Now, in the IV part of our reflections “Beyond the Bioethics”, we will consider the rational roots of the Christian Bioethics, and we will culminate them entering in the Revelation that Christ offers us to a right behavior in the Biogenetics.

PROJECT “MAN” ENERGY? GENOME GENOME?DOMINATION? CONSENSUS? MORAL STRANGER? INFINITE?

1. Bioethics as a project Human conduct in life and health sciences implies a project of Man. Human conduct in life and health sciences implies a project of Man. Involves the binomial need-Satisfaction. Involves the binomial need-Satisfaction. Requires working out the way to follow from need to satisfaction. Requires working out the way to follow from need to satisfaction. Thus Bioethics emerges as the project of building Man through the life and health sciences. Thus Bioethics emerges as the project of building Man through the life and health sciences.

NEEDS SATISFACTION

Ethics: Way of building Man

2. Technology and Bioethics 2. Technology and Bioethics The horizon for technology is the possibility. An instrument to use in any direction May destroy or build Man. The horizon of the Ethics is the goal. Need for direction of technology. Need for judgment: There are no neutral technologies

Technology must be directed

TechnologyandSciencewithout Directi on

LABORATORY WITHOUT ORATORY = AUSCHWITZ

intelligent project. intelligent project. Bioethics is the intelligent project of manipulation in the science and technology of life and health. Bioethics is the intelligent project of manipulation in the science and technology of life and health. It is the “intus legere” of manipulation It is the “intus legere” of manipulation It responds to the question: does this manipulation, build or destroy? It responds to the question: does this manipulation, build or destroy?

To read into the manipulation: UNDERSTANDING

3. The “Better I” The authentic biogenetic manipulation is a way to build Man. The construction is directed towards the “BETTER I” of the project “Man”. The bioethical orientation has its roots in the objectivity of man himself. Who is both the way and the walker. Objective subject.

4. The Natural Law 4. The Natural Law This ethical formulation has been expressed with high precision through the History of human thought Ethics is a consequence of Metaphysics Goal, Exemplarity and Anthropology. Anthropology and ETHICS All this is translated into what is called Natural Law, Anachronistic? Natural Law, Anachronistic?

ANACHRONISM? MANGOD GOD MAN Who determines the weight?

Definitions of Natural Law “Ratio vel voluntas divina ordinem naturalem conservari iubans, perturbari vetans” (Reason or divine will commands that the natural order be mainatined and forbids its disturbance) “Participatio Legis Aeternae in creatura rationali” (The participation of the eternal Law in the rational creature) “Lumen intelectus insitum nobis a Deo per quod cognoscimus quid agendum et quid vitandum” (The light of the intellect infused in us by God, so that we know what to do and what to avoid)

Model of the Project Model of the Project Staticness of nature?: Natural Law and Order Order: “Parium dispariumque rerum apta dispositio” (The correct placement of what is equal and different) Analysis and synthesis. Convergence in Unity. Situation. Model: Reason or divine Will. Participation of Truth and Goodness Eternal Law: Coexists with our time as fullness. Decree of the Incarnation : History. Light: Knowledge of the Truth in its own construction.

Different and equal Chromosome 16: 50,000 Combinations a.c.g.t. Order = Static?

Eternal Law: The Decree of Incarnation

Almighty Truth Love PARTICIPATION OF THE ETERNAL LAW IN THE RATIONAL CREATURE

1. Freedom and Autonomy: Construction of the Project Freedom and Will. Freedom as construction Freedom as openness Openness as the authentic autonomy Power, Truth and Love: God-Life Individual and Collective Man center of the Universe

2. Revelation Life: God the Father, source of life, who gives us life by incorporating us into the death and resurrection of His Son, through the Love of the Holy Spirit. Way, Christ. Way, Christ. Walker: The Spirit in us and with us through the virtues. Expression: The Commandments and the Sermon on the Mountain.

Freedom as CHOICE OF Openness to God

Ten Commandments Sermon on the Mountain

WISDOMOFLIFE FULFILMENT of The Eternal Law

FULFILMENT of The Eternal Law WISDOMOFLIFE

3. FUNDATIONS FOR AN OBJECTIVE AND UNIVERSAL ETHICS Human Nature Human Nature in all its complexity Natural Law The Natural Law Master; Man, the Master; not despotic master of Nature. Construction: builds Construction: What builds Man is good; what destroys him is bad. Life, Life, its goal: overcome death. established All the authentic values of the New Paradigm must be established here Resurrection: Resurrection: Christians know that the only authentic possibility for the true building of Man is: Christ, Died and rose from the dead. Christ, who Died and rose from the dead.

Human Person His construction Victory over death in the RESURRECTION Global Ethics Through the Cross

THE PRINCIPLES OF BIOETHICS IIN THE CATHOLIC CHURCH

4. PRINCIPLES FOR AN OBJETIVE BIOETHICS 1. Creation- Redemption 2. Administration 3. Marriage 4. Instrumentality 5. Goal-Dignity 6. Freedom- Responsibility 7. Solidarity (total) 8. Suffering (death- resurrection) 9. Autonomy-Beneficence- Justice 10. Sciences-Technology.

Bioethics is the systematic and deep study of the behavior that builds Man, through the life and health sciences in order to walk in Christ towards the Father, the Source and Fullness of Life, by the power of the Holy Spirit. Attempt of a Definition

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