I found the contingency between the private markets and the even distribution of wealth described here quite interesting and somehow relatable to how wealth is distributed in some countries where commodities are still a big part of the economy these days. The distrust for the use that monopolies make of common wealth and their questionable interest in the greater good is obvious in the words of the learned men. I also like the way they question the benefits that come from the exploitation of iron, salt, liquor, etc and how their debate between distribution of wealth versus urgency of need. I also like their focus on native honesty versus selfishness. I think even in a global and capitalist market like we are today, it's important that modern societies can make their markets competitive and thrilling but from a honest point of view. I don't think loopholes, lobbies, and unethical stratigies benefit a society in the long run. Finally I also find the rebuttal of not having enough tools available for the mechanization and distribution of food to an underfed society quite interesting. I can really see myself using this debate and their approaches when teaching any debate or argumentative unit. 

I grew up in the theory of confucians great impact on my behaviors, characters, personality, and my personal value. I was told the benevolance, titual, politnss, and virtues as the best person. "When I walk along with two others, they may serve me as my teachers, I will select their good qualities and follow them, their bad qualities and aviod them" actually guided me to the right directions as I headed towards with my destination becasue I believe now matter how great or successful we are, we always find the better ones to learn from just like when you climb to the top of the mountain, you will find every other mountains will all under your control. As Confucius abserved, " the ruler of a kingdom or headof a family does not worry about his people's being poor, only about their being unevenly distributed. He does not worry about their being few, only about their being dissatisfied" demonstes the essence of our governing rules. The way we govern our country as leaders adopted the Confucian phylosophy to understand that we haver to serve our people, which is "from the people, by th epeople, and for the people' .

Classic of filial piety in China is a good topic to teach about Chinese culture.

According to the reading “ The classic of filial piety”, the family has always been considered by Chinese as the fundamental unit of their society. Filial piety had been praised by Confucius, and thinkers of all schools took for granted that a well-run family was one in which parents looked out for the interests of their children and children obeyed their parents and supported them in their old age. It is true. Filial piety was a central value in traditional Chinese culture. Parents gave life to children, gave them food and clothes, and education etc. For all the things that children received from parents, children have an eternal obligation towards them. They have a debt to their parents, a debt that can never be fully repaid. The only thing that children can do in order to repay at least a small part of this debt, is to take care of their parents in their old age (children are like an old -age insurance to parents), to make them proud and happy, to obey and serve them. 

In  early China, besides expressing love or care, the presentation of food or by extension material support, create obligation. If one feeds a man, he is obligated to repay your kindness. This sense of obligation was so strong. This could be used as a means to control others. In the same way, a child is obligated to repay his parents for the food and care they provide his as a helpless child. For many Chinese or Taiwanese, love is not expressed with words, and it is not simply a matter of feeling. Love is shown and displayed trough material care. Chinese parents and children are not so much interested in sharing their emotions through, for example, hugs or words. Filial piety and parental care are shown by ‘feeding’ someone, ‘providing’ for someone, or performing ritualistic acts. This rule applies to many kinds of familial relationships.

In the film “ Eat Drink Man Woman” directed by An Lee, he tells the story of a patriarchal Taiwanese family. The father is one of the most famous cooks in Taipei. Every day he prepares sumptuous meals for his three daughters. They have to eat together because that’s what their father desires. But they barely talk with each other, and behind the curtain of family harmony and love, which are shown through the performance of ritualistic acts such as the common meals, there are problems and contradictions that will come to the surface in the course of the film. The visual emphasis placed on the delicious food cooked by the father is a brilliant symbol of the concept of yang, which at the same time represents love, parental power, and filial obligation. This film shows responsibility is mainly regarded as ‘providing’ for someone, rather than as caring about each other’s feelings. 

BTW, this is a good film. I am going to use this film in my classroom to teach Chinese culture and philosophy.  

Sources: The Greater China Journal/ The Classic of Filial Piety

My father has broken the law..now what am I to do?   As a Mohist, I would approach this situation with reason, logical arguments and cannot let any emotional ties, even to my beloved father, cloud my judgment.  Because I reject the rituals central to Confucianism, it is not particularly surprising that a fellow human being, with all their flaws, has broken the law.  This act is not a source of great revelation but I firmly believe all crimes must be punished for the greater good of all.  Because I reject the centrality of the family, I would be forced to treat my father as I would any other criminal and not deal with him with any bias, partiality or preference.  I am to treat all people equally, even if that person is my beloved father.  I would not let any emotional ties compromise my judgment and commitment to the law and high moral standard.  I would be forced to turn my father in for the interest of the public good, despite my personal feelings for him.  It is my belief that all crimes must be brought to justice in order to prevent future crimes and preserve order and the public good at the expense of my personal love for my father.  Giving up what is most dearest to me for the interest of the public good would be the highest morality expressed.

As a student of Confucian philosophy I am conflicted because I believe wholly in filial piety and therefore I must follow my father as is expected. However, my father has willingly committed a crime and therefore did not follow the rule of law. Just as I am to follow my father, my father must also follow the rule of law. It is because of this transgression I will not support my father in his actions and will not pay filial piety to him After all, our teacher Confucius stated, “If a person is right, his wishes will be carried out without explicit orders. If a person is not right, people will not follow him even if he orders them.” As my father is not right by breaking the law, I am not obligated to follow him. My decision is within Confucian theory, so my conscience is clear. 

Source: Chinese Philosophy Reading