In this article, I present different readings of Confucius's irony in the Analects (or Lunyu 論語) and expand on the implications of irony for how we perceive Confucius. Scholars who have appreciated the irony of Confucius tend to see it as distinctive of an unsagely, everyday man, often juxtaposed to the dominant image of the Master as a hyperserious sage. Moreover, irony is considered a pedagogical tool. These readings mainly recognize verbal irony (Confucius means the opposite of what he says). (...) I discuss a second type of irony: complex irony (Confucius both means and does not mean what he says). I argue that sageliness is not incompatible with irony, and further propose that complex irony can be found beyond the sentence level; it can be the feature of the relation between specific sayings. Adapting to his interlocutors' diverse personalities and needs, and to a constantly changing world, Confucius sometimes provides different and even conflicting answers to the same questions, based on contextual appropriateness. Each answer is meant to be taken literally and fits one concrete situation. The same answer, however, can be simultaneously ineffective or even dangerous in another albeit seemingly similar context. Thus Confucius sometimes both means what he says and does not mean it in an absolute sense. (shrink)

In this paper we take Luce Irigaray’s idea of fluid feminine subjectivity as productive for the project of rethinking agency in a collaborative feminist-Confucian context. We discuss how diffused agency in the Analects can be used alongside Irigaray’s work to critique contemporary notions of atomic agency. Our argument employs the notions of fluidity and agency in Irigaray and the Analects with concentrations on: 1) similarities between Irigaray’s “philosophy of breath” and Confucian ritual; 2) parallels between fluid feminine subjectivity and diffused (...) agency; and 3) a shared concern for the ethical life. We thus see how Confucianism can contribute to contemporary feminist discourse. (shrink)

Scholars have often recognized the “touch of irony” in Kongzi’s “collected conversations” (Lunyu 論語 or Analects of Confucius). Some interpreters have taken the ironic face as one of his faces. Others have celebrated the ironic Kongzi as the “true” depiction of the Master. This paper presents two seemingly contrasting images of Kongzi – the non-ironic sage and the ironic non-sage – and looks at their assumptions. I then explore the methodological implications of taking the Master’s irony seriously. I argue that, (...) touching upon irony, any interpretation is necessarily touched by it – it renders itself ironic. Finally, I discuss the post-comparative approach as an ironic approach. Post-comparative readings recognize that identity is the necessary condition for the transformation of identity. In this way, Kongzi’s irony is transformed by but also transforms more familiar, non-Chinese discourses on irony. (shrink)

In this paper we argue that the approach for teaching non-Western, and specifically Chinese philosophy to undergraduate Western students, does not have to be significantly different than that for teaching philosophies from “Western” traditions. Four areas will be explored. Firstly, we look at debates on teaching non-Western philosophy from the perspective of themes or traditions, suggesting that, as an overarching guideline, it is mote discussion. Secondly, in terms of making generalizations, we argue that no more explanation of the “Chineseness” of (...) Chinese philosophy be offered than the “Germanness” of German philosophy, or “Greekness” of Greek philosophy. Thirdly, that lines of philosophical coherences are not limited to regional or cultural bounds. Finally, that foreign language be used in a way that invites understanding and does not close ideas off to students. In sum, we suggest applying well proven methods of teaching “Western” philosophy to Chinese (and other “Non-Western”) philosophies. After all, value of Chinese and other “Non-Western” philosophies comes not from their being “Chinese” or “Non-Western,” but from being philosophical. (shrink)