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Rating: 
Summary: Sophisticated Guide
Review: The gist of Benjamin Schwartz's account of the evolution of Chinese philosophy is that, moral right does exist, and it is the responsibility of all people to pursue it. This view point alone, implies many assumption on the origin, purpose and ability of mankind. Considering the notion of moral responsibility was one that developed through time, as rulers and wise men refined and renounced Heaven's command, it is a view point that greatly obstructs Schwartz's clear view of history. Among the many credits paid the girthy, four hundred and ninety page book, The World of Thought in Ancient China, objectivity was among the most resonant. Objectivity, in the form of Schwartz's distant yet familiar observation of Chinese thought. As distant as any self-prescribed, outsider would be. The folly of so many philosophical accounts of the eastern world by westerners, is that they reflect on their own western life experiences, and socially derived ethics, to measure Asia's by. Schwartz, by the testimony of all reviewers who read him, takes on the role of a "sophisticated guide", who's knowledge of the east is not sullied by his attachment to the west. At the same time Schwartz's perspective is familiar, in the sense that in his pursuit to capture the essence of eastern philosophy, and present it sensibly to new world readers, he does not abandon his cultural essence. Objectivity and accuracy is reached somewhere between honesty and insight. Ironically, this seems to parallel the movement of philosophical wisdom which Schwartz maps out from the early Chou kings of China, through Confucianism, Taoism and eventually up to the present. The ultimate wisdom of the ages, which Schwartz reveals as he dissects the history of China, is that the best-fit solution often exists between diametrically opposed opinions. Unfortunately, Schwartz, himself is the only participant in this review of history who is lost to this fact. Benjamin Schwartz is much more then a sophisticated guide. His take on Chinese philosophy pays significantly more lip service to thinkers who's concepts conflict least with his core western beliefs. Even those which conflict with each other. For example, the divination of the Chou dynasty, Chinese kings. Believing, or knowingly misleading others to believe they were ordained by Heaven's command to rule, Chou kings assumed and abused their power. The two questions Schwartz asks, and answers are, "why [do] humans, and rulers in particular, go astray rather than maintain the order that was confirmed for them by Heaven" and "how [can] the vanguard of society recognize its responsibility, and develop the means, to restore that normative order"? Both, loaded questions, they suggest a definitive, heavenly order exists, and that it is, or should be the responsibility of rulers to follow it. To reinforce this notion, Schwartz sites Confucian thought, which expands the responsibility to do right, to the remainder of middle class and peasantry in China. Similar to the expansion of heaven's gates through the Christian reformation in Europe. Schwartz supports, contrary to centuries of Chinese thought, that Heaven's command is a doctrine for all. Schwartz latches on to other Confucian principles such as the significance of fate in an individuals moral behavior, and agrees with the philosopher that fate does not negate the responsibility of each individual to follow Heaven's command. A position which echoes that of "free will". Under it's Chinese name, "Jen." This is yet another Christian concept, that oozes its way into Schwartz "objective" analysis. Where Schwartz finds chinks in Chinese philosophical theory, he exercises draconian editorial discretion, glossing over major themes and prevailing opinions of eastern thought. And where he faces dissent head on, he adopts a classic, western, air of infallibility. He, outright, labels the non-introspective interpretation of "Jen", as wrong, since the idea of moral behavior not coming from internal review contradicts western legal principles which require motive, intent, and composure, in accessing personal liability. This concept goes directly against his previously held belief, in the irrefutable command of Heaven, which we all follow or are required to. The notion of personal, auto-review of moral behavior and moral judgment also comes into question. Schwartz aligns himself along the opinion supporting independent assessment of one's own behavior. But fails to recognize legal provisions that allow for decriminalization of those who are incapable of such reflection, in western courts. Not surprisingly, his most scathing criticism is directed at the teachings of Lao and Chuang Tzu, founders of Taoism. Who advocated an end to Heaven's command, and a return to uncontemplated, non-reflective action. Believing that the internal mechanism, which judges and prescribes moralistic behavior would guide unconscious action towards right. Taoism was the exhalation of the individual, and the breakdown of the unwritten moral code. Schwartz, a believer in individual understanding of Heaven's command, is however, not an individualist. Ultimately, doesn't trust people enough to be lead by their own moral compasses. Further more, his old-world, elitist view, has no room for the universal ethic of Taoism which puts the average man's morality on par with that of the bourgeois, and even more blasphemous, to raise the morality of the common peasant to the heights of the irrefutable command from heaven. Taoism's foremost crime against Benjamin Schwartz's ethical ideal, is that it gives no reason for an individual to act morally. Essentially it's akin to the civil libertarianism of modern politics, but differs in it's open ended acceptance of amoral behavior without judgment or punishment. For a man with as limited an amount of faith in humanity, as Benjamin Schwartz, this is too much freedom for the average person to enjoy. Ultimately, Schwartz tours the history of thought in China exactly as he claimed he would, a sophisticated guide. Surrounded by a sense of moral superiority, he views China as a foot note in history, who's philosophical achievements, insignificant by themselves, require juxtaposition against the thinking of western minds to validate them. His benevolent sophistication is confused with arrogance, and his inability to question his own understanding of what it is to be moral and why, finally infect the spirit of the book, and renders it simply, another manifesto on western supremacy. Where Schwartz fails, is that he sells the book as an objective history of china, while he excoriates and equivocates each concept that arises throughout China's dynasties, as if qualified to decide what morality really is. This book was written with a clear market in mind,conservatives and xenophobes. Perhaps they would enjoy Benjamin Schwartz's take on the world, because I certainly don't.
Rating:
Summary: Sophisticated Guide
Review: The gist of Benjamin Schwartz's account of the evolution of Chinese philosophy is that, moral right does exist, and it is the responsibility of all people to pursue it. This view point alone, implies many assumption on the origin, purpose and ability of mankind. Considering the notion of moral responsibility was one that developed through time, as rulers and wise men refined and renounced Heaven's command, it is a view point that greatly obstructs Schwartz's clear view of history. Among the many credits paid the girthy, four hundred and ninety page book, The World of Thought in Ancient China, objectivity was among the most resonant. Objectivity, in the form of Schwartz's distant yet familiar observation of Chinese thought. As distant as any self-prescribed, outsider would be. The folly of so many philosophical accounts of the eastern world by westerners, is that they reflect on their own western life experiences, and socially derived ethics, to measure Asia's by. Schwartz, by the testimony of all reviewers who read him, takes on the role of a "sophisticated guide", who's knowledge of the east is not sullied by his attachment to the west. At the same time Schwartz's perspective is familiar, in the sense that in his pursuit to capture the essence of eastern philosophy, and present it sensibly to new world readers, he does not abandon his cultural essence. Objectivity and accuracy is reached somewhere between honesty and insight. Ironically, this seems to parallel the movement of philosophical wisdom which Schwartz maps out from the early Chou kings of China, through Confucianism, Taoism and eventually up to the present. The ultimate wisdom of the ages, which Schwartz reveals as he dissects the history of China, is that the best-fit solution often exists between diametrically opposed opinions. Unfortunately, Schwartz, himself is the only participant in this review of history who is lost to this fact. Benjamin Schwartz is much more then a sophisticated guide. His take on Chinese philosophy pays significantly more lip service to thinkers who's concepts conflict least with his core western beliefs. Even those which conflict with each other. For example, the divination of the Chou dynasty, Chinese kings. Believing, or knowingly misleading others to believe they were ordained by Heaven's command to rule, Chou kings assumed and abused their power. The two questions Schwartz asks, and answers are, "why [do] humans, and rulers in particular, go astray rather than maintain the order that was confirmed for them by Heaven" and "how [can] the vanguard of society recognize its responsibility, and develop the means, to restore that normative order"? Both, loaded questions, they suggest a definitive, heavenly order exists, and that it is, or should be the responsibility of rulers to follow it. To reinforce this notion, Schwartz sites Confucian thought, which expands the responsibility to do right, to the remainder of middle class and peasantry in China. Similar to the expansion of heaven's gates through the Christian reformation in Europe. Schwartz supports, contrary to centuries of Chinese thought, that Heaven's command is a doctrine for all. Schwartz latches on to other Confucian principles such as the significance of fate in an individuals moral behavior, and agrees with the philosopher that fate does not negate the responsibility of each individual to follow Heaven's command. A position which echoes that of "free will". Under it's Chinese name, "Jen." This is yet another Christian concept, that oozes its way into Schwartz "objective" analysis. Where Schwartz finds chinks in Chinese philosophical theory, he exercises draconian editorial discretion, glossing over major themes and prevailing opinions of eastern thought. And where he faces dissent head on, he adopts a classic, western, air of infallibility. He, outright, labels the non-introspective interpretation of "Jen", as wrong, since the idea of moral behavior not coming from internal review contradicts western legal principles which require motive, intent, and composure, in accessing personal liability. This concept goes directly against his previously held belief, in the irrefutable command of Heaven, which we all follow or are required to. The notion of personal, auto-review of moral behavior and moral judgment also comes into question. Schwartz aligns himself along the opinion supporting independent assessment of one's own behavior. But fails to recognize legal provisions that allow for decriminalization of those who are incapable of such reflection, in western courts. Not surprisingly, his most scathing criticism is directed at the teachings of Lao and Chuang Tzu, founders of Taoism. Who advocated an end to Heaven's command, and a return to uncontemplated, non-reflective action. Believing that the internal mechanism, which judges and prescribes moralistic behavior would guide unconscious action towards right. Taoism was the exhalation of the individual, and the breakdown of the unwritten moral code. Schwartz, a believer in individual understanding of Heaven's command, is however, not an individualist. Ultimately, doesn't trust people enough to be lead by their own moral compasses. Further more, his old-world, elitist view, has no room for the universal ethic of Taoism which puts the average man's morality on par with that of the bourgeois, and even more blasphemous, to raise the morality of the common peasant to the heights of the irrefutable command from heaven. Taoism's foremost crime against Benjamin Schwartz's ethical ideal, is that it gives no reason for an individual to act morally. Essentially it's akin to the civil libertarianism of modern politics, but differs in it's open ended acceptance of amoral behavior without judgment or punishment. For a man with as limited an amount of faith in humanity, as Benjamin Schwartz, this is too much freedom for the average person to enjoy. Ultimately, Schwartz tours the history of thought in China exactly as he claimed he would, a sophisticated guide. Surrounded by a sense of moral superiority, he views China as a foot note in history, who's philosophical achievements, insignificant by themselves, require juxtaposition against the thinking of western minds to validate them. His benevolent sophistication is confused with arrogance, and his inability to question his own understanding of what it is to be moral and why, finally infect the spirit of the book, and renders it simply, another manifesto on western supremacy. Where Schwartz fails, is that he sells the book as an objective history of china, while he excoriates and equivocates each concept that arises throughout China's dynasties, as if qualified to decide what morality really is. This book was written with a clear market in mind, conservatives and xenophobes. Perhaps they would enjoy Benjamin Schwartz's take on the world, because I certainly don't.
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