session 2 discussion

[Anonymous]

During class when bells were mentioned I thought back to a drive through San Pedro. On this drive I came across a monument. I decided to stop and take a look. From what was posted, this monument was a Korean Friendship Bell. It was interesting hear in class that bells were struck against a wall or other object. This came to mind because I recall that the friendship bell would sound by being struck with a log. I’m interested in returning to visit the friendship bell during spring break with my newly found knowledge. I’m sure I will walk away with a different perspective compared to my first visit.
edited by mvelarde on 2/23/2016

[Anonymous]

Upon reviewing the optional readings/cartoons I have chosen a favorite. My favorite is the farmer sitting under a tree waiting for another rabbit. I have selected this cartoon as a favorite because I believe it mirrors our current time. I have frequently commented on how our current society seems to want everything handed to them. It seems that people spend more time and energy on a quest for the silver spoon instead of spending that time and energy on meeting relevant goals. It might even be better stated that society is on hold waiting for the silver spoon. In the cartoon, one day the farmer encountered an easy kill he now spends his time waiting for another easy kill rather than farming. The easy kill never came.
edited by mvelarde on 2/23/2016

[Anonymous]

As a sixth grade history teacher, I really enjoyed this lecture since this was right up my alley with all the coverage of different ancient philosophies. I appreciated the different artifact images that Professor Dube showed from the Shang and Zhou dynasty. I would use these different images with my students and have them make inferences (educated guesses) on what these objects are and how they used them (either in group or station work, using a graphic organizer). In lecture, someone made a connection to Ancient Greece artifacts, so it would be great to have students connect (and compare and contrast the artifacts of Ancient Greece with Ancient China as well (since I teach both civilizations).

Furthermore, I also appreciated the Chinese philosophies guide sheet that was given to us about each of the philosophies. It provides a great synopsis of each philosophy, and would be a good guiding sheet to give to my students to review the key points for each one. My wondering though is which of these philosophies dominates the most today in China? Like is one more predominant than the other? And how so? From what I know and based on today’s lecture, it seems Confucianism makes a huge impact today (through filial piety, examinations, bureaucrats), but am curious about the other philosophies and their impacts currently. Also, how these philosophies have impacted other Asian countries as well.
edited by cgao on 2/23/2016

[Anonymous]

I am not very well studied when it comes to philosophy. However, I teach the basics of Confucianism, Daoism, and Legalism in my AP World History course. Mohism was new to me through the article we read. When my students study the Chinese philosophies, I have difficulty connecting it to their lives. My students have an easier time understanding religions (especially Abrahamic, or more familiar faiths), and I think that if I find better ways to connect these philosophies to their experiences, they can get a better understanding. How can we teach philosophy to our students who have not encountered the topic before?
I have been reflecting on Legalism since our class. It is interesting how behavioralism is just Legalism in western form. As a teacher, I struggle with this philosophy of rewards and punishment because it does not account for intrinsic motivation. I am stubborn when it comes to rewarding students, and refuse to give out candy etc. as positive reinforcement. I also dislike the behavioralist apps like class dojo (sp?). While this philosophy works for many educators, does it build intrinsic motivation? In my opinion, this mindset is another piece of the capitalist machine we live in. Reward good behavior, punish bad behavior. Grades, paychecks, bonuses, it's all about outside motivation and greed. How do we create internal motivation to do well and help society just because it's the right thing to do?

[Anonymous]

I found an on-line resource that asks students to consider the following questions from each of the schools of thought:
Their friends are trying to get them to smoke.
They have the opportunity to take something without being caught.
They are failing a class & will be in trouble when their parents find out.
They find money in the hall way.

[Anonymous]

I really enjoyed reading the unit plan provided by Dr. Dube. Here are some questions he included in the text that I found incredibly compelling for teachers, students, and all humans:

• "Do humans share a common inherent nature?"
• "If they do, what is this nature? Do people start out good? Evil? Something in-between? What is the relative tendency of people to do good or bad?"
• "Given you ideas about human nature, what should a ruler do to bring about order?" (Dube, 10).

These questions get to the heart of human existence, the nature of man, and furthermore, the purpose of society and government. What fun ideas to discuss with students!

In a wold history course, wouldn't it be fun to compare the Chinese philosopher's responses to these questions to that of enlightenment philosophers? To Judeo-Christian world-views as they are represented in American history? To modern day literature (Lord of the Flies, dystopias, etc.)? I am particularly reminded of Hobbes' Leviathan, Locke's Second Treatise on Government, and Montesquieu's Spirit of the Laws. I think comparing and contrasting these ideas and having students create their own understanding of these concepts would be a fun and intellectually sophisticated exercise. A further question might be: "What does it mean to act morally? How do you know?" Daoism, Confucianism, Legalism, and other schools of thought have answers to these. Asking students "How do you know?" also adds a epistemological bent, which could be useful and exciting.

Thanks for sharing, Dr. Dube.

April

[Anonymous]

Session 2 was interesting since we mostly focused on dynasty and philosophies. Something that I will take away from this lecture to my class will be pronouncing Yin and Yang correctly. I teach a lesson on Notan Art which is a Japanese artwork of balancing shapes, space, and color. I use the Yin and Yang symbol as one of my examples to demonstrate balance even though it is Chinese. This symbol is very recognizable for most students since it is often used in pop culture. I now see this symbol with a whole new light and a whole new meaning. How it relates to the Chinese mythology and how the world was created from the circular shape. Which also makes me wonder if that influenced how they decorated their ceramics vessels and furniture. In the slides demonstrated, I noticed that they used geometric and organic shapes to decorate their pottery verses trying to depict more recognizable shapes like the Greeks or Romans did. Could it be associated with how they believe the world was created? I would have loved to have known more about those objects. I also thought about how they used the oracle bones of animals to foresee the future. Interesting how those too were organic shapes, maybe that was associated with being closer to their gods. As I learn more about Asian culture I guess I will soon find out.

Attached is an example of my students using the concept of balancing shapes, space, and color through Notan in case any of you were interested in seeing how it looks.

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[Anonymous]

Reviewing the four traditional East Asian philosophies, "pacifists" as a Mohist belief struck me as being a Quaker ideal. I began further research comparing the two philosophies & found striking similarities.
The most apparent was, of course, pacifism; do not harm others. War is immoral for the same reasons murder and theft.
There is an adherence to simple dress (and homes, speech, etc) amongst the Quakers that aligns with detesting waste amongst the Mohists.
Quakers also refuse to swear oaths promoting allegiance to one group over another mirroring the Mohist belief in Universal Love and caring for all (for this reason, Quakers also opposed slavery and some branches were more liberal regarding women's rights).
Finally, one of the 10 Mohists Doctrines includes moderation; the Quakers were teetolers believing behavior should be moderated without the influence of alcohol.
Quakers had notable figures in finance & business similar to Mohists being logical and excelling in business and math.
This is a very superficial and quick review of the similarities, but it has interested me in further examining where and how far they both converge and diverge.
edited by cmccarty on 2/26/2016
edited by cmccarty on 2/26/2016
edited by cmccarty on 2/26/2016

[Anonymous]

I enjoyed session 2 for various reasons. Learning the pronunciation of certain words and names was very beneficial. Getting into depth about China's four major philosophical traditions was quite interesting and educational as I am not knowledgeable of philosophy of any sort. I especially found the potteries fascinating, as I'm an art teacher and the beauty of cultural art is always amazing.

Prior to session 2, I've had many discussions in and out of the classroom in regards to the question "if human beings start off good, bad or neutral until being taught?" Learning about the different philosophies and getting a variety of perspectives regarding this subject is very intriguing and a great discussion to have with my students. Our students have failed at the comprehensive high schools, and are transferred to our school. It's often a challenge to not only capture their attention and engage them, but also to keep them focused. Yet, speaking to them about various philosophies have caught their attention

[Anonymous]

I enjoyed the session 2 discussion and presentation. For me, learning the correct pronunciation for Yin and Yang, Xia and Zhou is crucial since I teach Medieval World History and reference ancient China. I have definitely been pronouncing these words incorrectly and I am happy to have the actual pronunciation. In addition, I really appreciated the presentation that highlighted ancient artifacts from China. When I think of ancient pottery I immediately think of the distinctive Greek amphora. I appreciated the range in style and artisanship in the Chinese pottery. I also liked seeing how the styles changed from region to region. Again, I had never thought of ancient Chinese pottery; however as the Chinese eventually invented porcelain their expertise in this area makes sense. I was also impressed with the amazing bronze artifacts that they Chinese created during the ancient period. I really liked Jennifer’s suggestion of incorporating these objects into a lesson and having students determine what they may have been used for. Although, I do not teach ancient WH, I think Jennifer’s idea for comparing and contrasting Ancient Greek and Ancient Chinese pottery is outstanding.

[Anonymous]

Studying pre-Imperial China, the cultural heroes, and the differing philosophies can lead students to a greater understanding of the Chinese ethos that tends to take a back seat to the Greek and Roman literature. The social science unit on Early Chinese History: The Hundred School Period by Clayton Dube is planned to create engagement with high school students. It is good to see the use of a graphic organizer to analyze the Confucians, Mohists, Daoists, and Legalists. The organizer can be used with all students, and is especially helpful with our English Language Learners. The cartoons are also extremely helpful with students who may have a lower ELD level (visuals with short excerpts) for a short moral story. The short graphic novel of stories of filial devotion is also engaging for apathetic readers who enjoy learning and are motivated by the visuals. Lastly, role playing in the classroom can be highly engaging for students. Encounters: A Vehicles for Training and Imagination will have to be used in my classroom. It will take a fair amount of structural frontloading so that students can access the material and how the role playing is simulated.
edited by aschleicher on 2/26/2016

[Anonymous]

Session 2 was very interesting to me on many levels. I enjoyed hearing words I had read so many times finally pronounced correctly and it made me reinterpret many things I thought I knew. One of the slides presented very quickly in class showed a book called the "Tao of Pooh," by by Benjamin Hoff. I recognized the cover on the slide immediately, as it had an illustration of Winnie-the-Pooh flying a kite with yin and yang (to which I now will never again pronounce wrong) on a kite he is flying. I had remembered my mother and grandmother speak of this book and went home to find a copy of it in my bookshelf with an inscription from my mother from the year 2000. Although it appeared very familiar to me just from the sight of the cover, I had never read it. This week I began. Since the group I had been assigned to was the Taoist philosophy group for the upcoming session, I figured I would finally sit down and take it the true meaning behind it. Though I am not yet finished, I realize why my mother and grandmother urged me to read it in college. Although after being introduced to the little bits of Asian history I have so far pieced together from this class, former academic endeavors, and real life experiences, the book only makes sense to me now because of this course. I lost my grandmother a few years back and reading this has given me a little piece of her back, for that I am very grateful. On a much larger scale the book has helped me to better understand ancient philosophies as well as a bit more about myself. I look forward to truly grasping all that this class has to offer and be able to connect it to the world as a whole. Being able to understand the complex idealism of Taoism (which by the way my entire life I was pronouncing incorrectly!) through the simpleminded rantings and experiences of Winnie-the-Pooh is actually quite deep and thought provoking. The ideal of knowing and respecting your own Inner Nature and the overall connection that everything has its own place and function are the crux of what I have come away from it thus far, however look forward to finishing the book and engaging in tomorrows group conversations.

[Anonymous]

I was fascinated of the origins of the terms Yin and Yang. To think that these inscriptions are found on "oracle bones" is a natural phenomena. Thank you Dr. Dube for providing a clear understanding of how this Chinese concept has become part of our American lives. I enjoyed the pictures especially the Northern Pacific Railway one. Providing that connection affirmed why it's important to learn and teach our students Asian history. I'm planning to incorporate a healthy eating and art lesson on Yin and Yang. For example, I will have my second grade students compare foods that make them feel better and energetic to foods that may give them a stomachache or make them feel lethargic. I would end the lesson with an art project having students create a Yin and Yang symbol that illustrates Yin foods and Yang foods. Finally, thank you Dr. Dube for pointing out and teaching us the correct pronunciation.
edited by cseman on 2/27/2016
edited by cseman on 2/27/2016
edited by cseman on 2/27/2016

[Anonymous]

Wow! Those are beautiful! Thank you for sharing. You inspired me to plan a lesson on teaching Yin and Yang using healthy eating. I teach 2nd grade, so I will have to bring the lesson to their level, so they can understand the concept.

[Anonymous]

Since the lecture, I have been thinking and reading about Confucianist ideals of social relation amongst human beings in comparison and contrast with Daoism's view of human beings in relation to nature. Confucius doctrine holds the importance of relations with others in your respective society and respecting socially constructed roles that come to manifest themselves through practice, whereas Daoism speaks more about the ideal relationship between a social being and nature; it is not a relationship of laissez-faire as it was implied in class, it is more of a relationship of mutual respect and recognizing that one is a part of nature and thus must respect nature and everything related to it at a proper pace. Just like one would not rush the development of a child, so must we not rush what is to come naturally through living and experiencing that which we are a part of (people, things, etc) I believe that the fear of too much interference with nature (whether that be in laws or infrastructure) is that we will begin to disconnect ourselves from the fabric of nature. Prophetically, I feel this now as I walk down my street at night and look up to see 8 stars, the vast majority of stars being hidden behind a cloud of light pollution reflecting city lights, as I look down to the cemented sidewalk and find myself surrounded by apartment buildings that hold us in small squares, where the only animals around me are domesticated dogs and cats. Perhaps this urban bubble and this feeling of disconnect from my natural environment was what Daoist were writing about thousands of years ago. But I don't see it as a fear of development, I see it more of a fear of disassociation to what completes our identity which is connected, undoubtedly, to the our natural and, yes, social (physical) environment. But what complicates our interaction is our ability to utterly deprive ourselves of vital resources to our own survival. The fear, then really, is that of our own destruction. Development must occur after a critical analysis of the "ying and y'ang" of every decision we make since we have more of an ability to shape nature in a broad scale so do we have more responsibility to it. Social interactions and relations are definitely important, but first we must built a proper framework of our relation to the universe as a whole before those advantageous/mutual beneficial relations are constructed through laws and social norms.
edited by jgaytan on 2/27/2016

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