Jeffrey Wasserstrom

And he had a whole series of these relationships. The husband to the wife was, again, an unequal one of the husband being superior to the wife, but him owing the wife care and her owing him deference. And he had the same notion that then the emperor to the ministers, these were all parallels.

And he had a whole series of these relationships. The husband to the wife was, again, an unequal one of the husband being superior to the wife, but him owing the wife care and her owing him deference. And he had the same notion that then the emperor to the ministers, these were all parallels.

And there were no egalitarian relationships in Confucianism, even something that in the West we often think of as a kind of quintessentially egalitarian relationship between brothers. In the Chinese tradition of Confucianism, there was only older brother and younger brother. Brotherhood was not an egalitarian relationship.

And there were no egalitarian relationships in Confucianism, even something that in the West we often think of as a kind of quintessentially egalitarian relationship between brothers. In the Chinese tradition of Confucianism, there was only older brother and younger brother. Brotherhood was not an egalitarian relationship.

And there were no egalitarian relationships in Confucianism, even something that in the West we often think of as a kind of quintessentially egalitarian relationship between brothers. In the Chinese tradition of Confucianism, there was only older brother and younger brother. Brotherhood was not an egalitarian relationship.

It was one where the older brother took care of the younger brother, and the younger brother showed respect for the older brother.

It was one where the older brother took care of the younger brother, and the younger brother showed respect for the older brother.

It was one where the older brother took care of the younger brother, and the younger brother showed respect for the older brother.

Yeah. And there was even a sense that it connected the natural world to the supernatural world. So the emperor was to heaven, this kind of non-personified deity, like the emperor was to the minister. So all of this had these relationships. So the emperor was the son of heaven. And for Confucius, he said, so we should study the texts.

Yeah. And there was even a sense that it connected the natural world to the supernatural world. So the emperor was to heaven, this kind of non-personified deity, like the emperor was to the minister. So all of this had these relationships. So the emperor was the son of heaven. And for Confucius, he said, so we should study the texts.

Yeah. And there was even a sense that it connected the natural world to the supernatural world. So the emperor was to heaven, this kind of non-personified deity, like the emperor was to the minister. So all of this had these relationships. So the emperor was the son of heaven. And for Confucius, he said, so we should study the texts.

We should study how the sages of old behaved, that society was becoming corrupted and was going away from that sort of purity of the sages when the relationships were all in order. So Confucianism was a kind of conservative or even backward-looking thing. It wasn't arguing for progress. It was arguing for reclaiming a pure golden age in the past.

We should study how the sages of old behaved, that society was becoming corrupted and was going away from that sort of purity of the sages when the relationships were all in order. So Confucianism was a kind of conservative or even backward-looking thing. It wasn't arguing for progress. It was arguing for reclaiming a pure golden age in the past.

We should study how the sages of old behaved, that society was becoming corrupted and was going away from that sort of purity of the sages when the relationships were all in order. So Confucianism was a kind of conservative or even backward-looking thing. It wasn't arguing for progress. It was arguing for reclaiming a pure golden age in the past.

So in all kinds of ways, it's irreconcilable to many things about Marxism and communism, which is all about struggle and all about actually a progressive view of history moving from one stage to the next.

So in all kinds of ways, it's irreconcilable to many things about Marxism and communism, which is all about struggle and all about actually a progressive view of history moving from one stage to the next.

So in all kinds of ways, it's irreconcilable to many things about Marxism and communism, which is all about struggle and all about actually a progressive view of history moving from one stage to the next.

Yeah, you could say that in many points in the 20th century, there was a kind of struggle between different competing political groups over which part of the Chinese past to connect with. Was it to the Confucian tradition or to the kind of rebellious Monkey King tradition, which was what Mao connected to?

Yeah, you could say that in many points in the 20th century, there was a kind of struggle between different competing political groups over which part of the Chinese past to connect with. Was it to the Confucian tradition or to the kind of rebellious Monkey King tradition, which was what Mao connected to?

Yeah, you could say that in many points in the 20th century, there was a kind of struggle between different competing political groups over which part of the Chinese past to connect with. Was it to the Confucian tradition or to the kind of rebellious Monkey King tradition, which was what Mao connected to?