{"id":9746,"date":"2024-03-16T14:19:21","date_gmt":"2024-03-16T13:19:21","guid":{"rendered":"http:\/\/icar.cnrs.fr\/dicoplantin\/?page_id=9746"},"modified":"2026-01-25T16:54:38","modified_gmt":"2026-01-25T15:54:38","slug":"atc-mp","status":"publish","type":"page","link":"https:\/\/icar.cnrs.fr\/dicoplantin\/atc-mp\/","title":{"rendered":"ATCCT mp"},"content":{"rendered":"

\"\"<\/h3>\n

ATC \u2013\u00a0<\/strong><\/span>Arguments in Translated Chinese Classical Texts
\n<\/em><\/span>A Collection<\/span><\/span><\/strong><\/span><\/span><\/h1>\n

An infinitely rich and varied textual record attests
\nthat <\/span><\/strong><\/span><\/em>argumentation, <\/span><\/strong>persuasion and contention
\nwere key elements in a wide array <\/span><\/strong>of activities
\ncentral to the concerns of state and society <\/span><\/strong>in China throughout its history.<\/span>
\n<\/strong>Hofmann, Kurtz & Levine, 2020<\/span><\/em><\/p>\n

\n

Acknowledgements<\/span><\/span><\/span><\/strong><\/span><\/a><\/p>\n

Intention: A collection<\/strong><\/a>\u00a0<\/em><\/strong><\/p>\n

Chinese authors cited: Name – Dates – Period<\/a><\/strong><\/span><\/p>\n

References<\/span><\/a><\/strong><\/p>\n

Other indications (maps, \u2026)<\/strong><\/a><\/p>\n

\n

METHOD<\/span><\/strong><\/span><\/h1>\n

\u2666 <\/strong>The Translation Issue<\/u><\/strong><\/a><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/strong>Same analogy, four translations<\/strong><\/span>
\n\u2666 <\/strong>\u00ab\u00a0To make morality out of human nature is like making cups and bowls out of the willow tree\u00a0\u00bb (MenciusLAU<\/sub>)\u00a0<\/strong><\/a><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Variations of vocabulary<\/span>
\n<\/strong>\u2666<\/strong><\/span>\u00a0\u00a0Righteousness (MengziEno<\/sub>) VS Dutifulness (<\/a>Mencius<\/span>Lau<\/span>)<\/sub> = MengziLAU<\/sub><\/span>)<\/span><\/strong><\/p>\n

\n

THEORETICAL ISSUES<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The Issue of Universals<\/em><\/span>
\n<\/strong>\u2666 Empirical universals<\/strong><\/a>
\n\u2666 A fortiori, a good candidate to universality<\/strong><\/a><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0A New Root Metaphor for Argumentation?<\/em><\/span>
\n<\/strong><\/span>\u2666 <\/em>The arm of the balance<\/a> (Graham 1989)
\n<\/em><\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Argument practice without argument theory (<\/span>id.)<\/span>
\n<\/em><\/strong>\u2666 <\/em><\/strong>Syllogisms without predicate logic<\/strong><\/a> (id.<\/em>)
\n<\/strong>\u2666 <\/em><\/strong>Recourse to paradigmatic cases<\/strong><\/a> –\u00a0<\/strong>An alternative method of exposition\u00a0<\/strong><\/p>\n

\n

CRITICISM OF ARGUMENT and NECESSITY OF CONTROVERSY<\/strong><\/span><\/h2>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0Criticism of Argument<\/em><\/span>
\nMENCIUS, 380 – 300 bce<\/span>
\n<\/strong>\u2666<\/strong> \u201c<\/u>What people dislike about intelligence\u2026<\/strong><\/a>\u00a0 <\/strong>What one dislike in the clever\u2026\u201d<\/strong><\/a>
\n<\/strong>Mencius<\/em>ENO<\/sub>2016<\/p>\n

TCHUANG TZI, 369 – 286 bce<\/span>
\n<\/strong>\u2666<\/strong> \u201c<\/strong>If you prevail over me and I do not prevail over you,does that mean that what you say is so and what I say is not?\u201d<\/strong><\/a>
\nZhuangzi<\/em>ENO<\/sub>2010<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Necessity of Controversy<\/span><\/em><\/span>
\n<\/strong>MENCIUS
\n<\/strong>\u2666<\/strong> How could it be that I am fond of disputation?<\/strong><\/a>\u00a0 (<\/strong>Mencius<\/em>ENO <\/sub>2016)\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/em><\/strong><\/p>\n

\n

Professionals of Argument: DIALECTICIANS<\/strong><\/span><\/h2>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The \u00ab\u00a0School of Names and Designations\u201d<\/span><\/strong><\/em><\/span>
\nDisputers, Dialecticians, Sophists<\/strong><\/a>
\n<\/strong>Fung Yu-Lan<\/strong><\/p>\n

THE RULES<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/span>A Winner-Winner View of Dialectical Exchange<\/span>
\n<\/em><\/strong>TSOU YEN, 305 \u2013 240BCE<\/strong>
\n<\/sub>\u2666<\/strong> The winner does not fail to make his point\u00a0 and the loser finds what he is seeking.<\/strong><\/a>
\n<\/strong>Tsou YenGRAHAM<\/sub>1978, pp. 20-21<\/p>\n

THE PARTICIPANTS<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 The dialectician as a human type<\/span><\/em><\/strong>
\n<\/strong><\/em>TENG HSI = DENG HSI
\n<\/strong>\u2666<\/strong> <\/a>Common people, true Sages, great Dialecticians, small Dialecticians and Ideal man<\/strong><\/a>.
\n<\/strong>Teng Hsi<\/em>FORKE <\/sub>1901<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Choice of a partner<\/span><\/strong><\/em>
\n<\/em><\/strong>XUNZI<\/strong>
\n\u2666<\/strong> \u201cDo not answer one who asks about something improper\u201d<\/strong><\/a>
\nXunzi<\/strong><\/em>HUTTON <\/sub>2016, p. 6-7<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The art of speech: adaptation to the audience<\/span><\/strong><\/em>
\n<\/em><\/strong>DENG XI = TENG XI c. 545 -501 bce<\/strong>
\n\u2666<\/strong> \u201cWith the stupid, the speech must be based on demonstration\u201d<\/strong><\/a>
\nTeng Xi<\/em>FORKE<\/sub> 1901<\/strong><\/p>\n

DISCUSSIONS<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Mencius at pain<\/span>
\n<\/strong><\/em>MENCIUS
\n<\/strong>\u2666<\/strong> <\/a>\u201cDo you think Yan ought to be attacked ?\u201d<\/strong><\/a>
\n<\/strong>Mencius<\/em>ENO<\/sub> 2016<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2014 The dialectical trap<\/span><\/em>
\n<\/strong>MENCIUS
\n<\/strong>\u2666 \u201cSuppose a subject of Your Majesty entrusted his wife and children to a friend and traveled south to Chu.\u201d<\/strong><\/a>
\nMencius<\/em>ENO<\/sub> 2016<\/p>\n

\n

Professionals of Argument: SOPHISTS\u00a0<\/strong><\/span><\/h2>\n

AGAINST PARADOXES<\/strong><\/span><\/p>\n

XUNZI, c. 310 \u2013 c. 238BCE
\n\u201cThe gentleman does not esteem feats that are difficult but improper.\u00a0\u00bb<\/a><\/span>
\nXunzi<\/em>HUTTON <\/sub>2016, p. 16<\/strong><\/p>\n

THE WHITE HORSE DIALOGUE<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The White Horse Paradox : Two translations
\n<\/strong><\/em>GONGSUN LONG<\/strong>, c.320 \u2013 250 bc
\n<\/strong>Can it be that a white horse is not a horse?<\/strong><\/a><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0A quick explanation by Huan T\u2019an, 43 bce \u2013 28 ce<\/em>
\n<\/strong>\u2666<\/strong> Kung-sun Lung wrote a treatise on \u00ab\u00a0Hard and White\u00a0\u00bb and to illustrate his theory, said that a white horse is not a horse. <\/strong><\/a>
\n<\/u><\/strong>Huan T\u2019anPokora<\/sub>\u00a0 \u201cNew Treatise<\/em>\u201d. Fragment 135A, p. 124.<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0The paradox put at test<\/strong><\/em>
\n<\/strong>\u00ab\u00a0When riding a white horse, he wished to pass through the frontier pass without a warrant or a passport\u00a0\u00bb<\/strong><\/a> (Id.<\/em>)\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/strong><\/em><\/p>\n

DENG XI flouts the law through interpretation<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/strong>Deng Xi interprets the laws<\/em>
\n<\/strong>DENG XI, c. 545 – 501 bce<\/strong>
\n<\/strong>\u00ab\u00a0Deng Xi<\/u><\/strong><\/a> added his own construction of the meaning of the laws\u00a0\u00bb<\/a>
\n<\/strong>The Annals of L\u00fc Buwei<\/em>KNOBLOCK&RIEGEL<\/sub> 2000, \u00a718\/4.2
\n<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/strong>Judge Deng Xi’s service charges<\/em>
\n<\/strong>\u00ab\u00a0Deng Xi strove to disrupt things. He made a pact with those involved in litigation.\u00a0\u00bb<\/strong><\/a>
\nId.,<\/em>\u00a018\/4.4<\/p>\n

Double-speak and jokes around the Ruler<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The counsellor supports both solutions between which the Ruler must choose<\/span><\/em>
\n<\/a>CHUNYU KUN, 4th C. BC
\n\u00ab\u00a0The king of Wei should join the Vertical Alliance<\/u> \u2026 The king of Wei should join the Horizontal Axis<\/a>\u00a0\u00bb
\n<\/u><\/strong>Id.<\/em>, 18\/4.6<\/u><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2014 The counsellor gives the same counsel to both parties
\nDENG XI
\n\u00ab\u00a0Do not worry about it. He certainly can sell it to no one else \/ They certainly will be unable to buy the corpse from someone else.\u201d<\/a>
\n<\/strong>Id.<\/em> 18\/4.3<\/p>\n

\n

PROFESSIONALS OF ARGUMENT: Persuaders<\/strong><\/span><\/h2>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/span>Arguments are based on interpretation of facts, not on facts<\/span><\/em><\/span>
\n<\/strong>\u201cYou love me so much indeed\u2026\u201d<\/a><\/strong><\/p>\n

Ruler and Counsellors<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The ruler seeks a counsellor<\/span>
\n<\/strong>SIMA QIAN = SE-MA TSIEN<\/span>, c. 145 \u2013 c. 86 BC<\/strong>
\n\u2666<\/strong>\u00a0 <\/strong>\u00ab\u00a0Hoang-ti saw in a dream a great wind (fong<\/em>) sweeping away all the dust (keou<\/em>)\u201c<\/strong><\/a>
\nSe-ma Ts’ienCHAVANNES<\/sub><\/p>\n

The counsellor at work<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Facing the Prince\u2026<\/span><\/em>
\n<\/strong>\u2666<\/strong><\/a> \u201cRhetoric to the single-person audience\u201d<\/strong><\/a>
\n<\/strong>HUI WU, Preface to GUIGUZIHUI WU<\/sub><\/em> 2016<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2026 and the other counsellors<\/span><\/em>
\nSHANG YANG, c. 390 – 338 bce
\n<\/strong>\u2666 \u00ab\u00a0Duke Hsiao discussed his policy\u201d<\/a>
\n<\/strong>Lord Shang Yang<\/em>DUYVENDAK<\/sub>1928<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/strong>Virtues of Speech blamed as Rhetorical Vices
\n<\/strong><\/span>HAN FEI TZI, c. 280 \u2013 233 bce
\n<\/strong>\u2666 <\/a>\u00ab\u00a0If his speeches are compliant and harmonious, magnificent and orderly, <\/a>
\n<\/strong>he is then regarded as ostentatious and insincere.\u00a0\u00bb<\/a>
\n<\/strong>Han Fei Tzi<\/em>LIU<\/sub> 1939<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/em><\/span>Counsellors Put their Life at Risk<\/em><\/span>
\n<\/span><\/strong>\u2666<\/strong><\/a> Torture and death<\/a><\/strong> for benevolent counsellors of crooked masters<\/strong><\/a>
\nId.<\/em><\/strong><\/p>\n

The counsellor, a quick wit<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Gongsung Long saves the day for Zhao<\/em><\/span><\/strong>
\nL\u00fc Buwei, 291 – 235 BCE<\/strong><\/em>
\n\u201cFrom this time forward, Zhao will support Qin in whatever Qin desires to do\u201d<\/strong><\/a>
\nThe Annals of L\u00fc Buwei<\/em>KNOBLOCK&RIEGEL<\/sub> 2000<\/p>\n

The remonstrance as a jest<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0Indirectness Allows for Remonstrance<\/span><\/em>
\nChunyu Kun, 4th C. BCE<\/em><\/strong>
\n\u00ab\u00a0I saw a man praying for a good harvest <\/em>and offering one pig’s trotter and one cup of wine.\u201d
\n<\/em><\/strong>Quoted from Wikipedia, Chunyu Kun<\/em> (22-10-22-2022)<\/strong><\/p>\n

\n

Professionals of Argument: SOPHISTS\u00a0<\/strong><\/span><\/h2>\n

The white horse dialogue<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The White Horse Paradox : Two translations<\/span>
\n<\/strong><\/em>GONGSUN LONG<\/strong>, c.320 \u2013 250 bc
\n<\/strong>Can it be that a white horse is not a horse?<\/strong><\/a><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0A quick explanation by Huan T\u2019an, 43 bce \u2013 28 ce<\/span><\/em>
\n<\/strong>\u2666<\/strong> Kung-sun Lung wrote a treatise on \u00ab\u00a0Hard and White\u00a0\u00bb and to illustrate his theory, said that a white horse is not a horse. <\/strong><\/a>
\n<\/u><\/strong>Huan T\u2019anPokora<\/sub>\u00a0 \u201cNew Treatise<\/em>\u201d. Fragment 135A, p. 124.<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u00a0The paradox put at test<\/span><\/strong><\/em>
\n<\/strong>\u00ab\u00a0When riding a white horse, he wished to pass through the frontier pass without a warrant or a passport\u00a0\u00bb<\/strong><\/a> (Id.<\/em>)\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/strong><\/em><\/p>\n

Deng Xi flouts the law through interpretation<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0<\/strong>Deng Xi interprets the laws
\n<\/strong><\/span>DENG XI, c. 545 – 501 bce<\/strong>
\n<\/strong><\/span>\u00ab\u00a0Deng Xi<\/u><\/strong><\/a> added his own construction of the meaning of the laws\u00a0\u00bb<\/a>
\n<\/strong>The Annals of L\u00fc Buwei<\/em>KNOBLOCK&RIEGEL<\/sub> 2000, \u00a718\/4.2
\n<\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 <\/strong>Judge Deng Xi’s service charges<\/span>
\n<\/strong>\u00ab\u00a0Deng Xi strove to disrupt things. He made a pact with those involved in litigation.\u00a0\u00bb<\/strong><\/a>
\nId.,<\/em>\u00a018\/4.4<\/p>\n

Double-speak and jokes around the Ruler<\/strong><\/span><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0The counsellor supports both solutions between which the Ruler must choose
\n<\/a><\/span>CHUNYU KUN, 4th C. BC
\n\u00ab\u00a0The king of Wei should join the Vertical Alliance<\/u> \u2026 The king of Wei should join the Horizontal Axis<\/a>\u00a0\u00bb
\n<\/u><\/strong>Id.<\/em>, 18\/4.6<\/u><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2014 The counsellor gives the same counsel to both parties<\/span>
\nDENG XI
\n\u00ab\u00a0Do not worry about it. He certainly can sell it to no one else \/ They certainly will be unable to buy the corpse from someone else.\u201d<\/a>
\n<\/strong>Id.<\/em> 18\/4.3<\/p>\n

***<\/strong><\/span><\/p>\n

II. ARGUMENT SCHEMES
\n& ARGUMENTATIVE OPERATIONS<\/strong><\/span><\/p>\n

Introduction: From the Western Toolbox
\n<\/strong>\u2666 <\/strong>Argument <\/strong>Schemes \u2014 Means of Persuasion<\/strong><\/a><\/p>\n

***<\/span><\/strong><\/p>\n

A FORTIORI<\/em><\/strong><\/span><\/h3>\n

CONFUCIUS
\n11.12 Ji Lu asked <\/a><\/b>about serving the spirits<\/b>.<\/b><\/a><\/p>\n

HAN FEI TZE
\n\u00ab\u00a0If someone as close to the ruler as his own consort, and as dear to him as his own son, still cannot be trusted\u2026\u00a0\u00bb<\/a>
\n<\/strong><\/p>\n

AD HOMINEM<\/em><\/strong><\/span><\/h3>\n

MENCIUS<\/strong>
\n\u201c \u2018A true worthy tills the soil beside his people, cooking his own meals as he orders the state<\/em><\/strong>.<\/em>\u2019\u201d<\/a>
\nMencius<\/em>ENO<\/sub> 2016<\/p>\n

ANALOGY<\/em><\/strong><\/span><\/h3>\n

MENCIUS (380-300 bce)
\n<\/strong>\u00ab\u00a0[Gaozi:] To make morality out of human nature is like making cups and bowls out of the willow tree.\u00a0\u00bb<\/strong><\/a><\/p>\n

MOZI (476-390 BCE)<\/strong>
\n\u201cThe wise man who has charge of governing the empire \u2026 a physician who is attending a patient \u2026\u201d<\/strong><\/a><\/p>\n

L\u00dc BUWEI (291-235 BCE)
\n<\/strong>\u201cA dog bears some resemblance to an ape, an ape to a monkey,\u2026\u201d<\/strong><\/a>
\nThe Annals of L\u00fc Buwei<\/em>KNOBLOCK&RIEGEL<\/sub> 2000<\/p>\n

CONTRADICTION<\/em><\/strong><\/span><\/h3>\n

\u2014 Inner contradiction as mental confusion<\/strong><\/p>\n

CONFUCIUS
\n\u201c<\/strong>Zizhang asked about [\u2026] discerning confusion\u201d<\/strong><\/a>
\n<\/strong>Analects<\/em>ENO<\/sub>2015<\/p>\n

\u2014 Face to face contradiction:<\/strong><\/p>\n

Lack of face to face contradiction as a dialectical deficiency
\n<\/strong>CONFUCIUS
\n<\/strong>\u201cThere is nothing in my words that fails to please him\u201d<\/strong><\/a>
\n<\/strong>AnalectsENO<\/sub><\/em>2015<\/p>\n

TCHUANG TZE (\u2013369,-286) <\/strong>
\n\u00ab\u00a0The Confucians condemned them, but in practice they bowed before them.\u00a0\u00bb<\/strong><\/a>
\nZhuangzi<\/em>ENO<\/sub> 2010<\/strong><\/p>\n

COUNTER-EXAMPLE<\/strong><\/span><\/h3>\n

DILEMMA<\/strong><\/span><\/h3>\n

MENCIUS<\/strong>
\n\u201cWhat is more important, sex or ritual?<\/strong><\/a>
\nMencius<\/em>ENO<\/sub> 2016<\/p>\n

FABLES<\/strong><\/span><\/h3>\n

MENCIUS
\n<\/strong>There was a man of Qi<\/strong><\/a> \u2026
\n<\/strong>Mencius<\/em>ENO<\/sub> 2016<\/p>\n

TCHUANG TZI)
\n<\/strong>Three in the morning<\/strong><\/a>
\n<\/strong>Zhuangzi<\/em>ENO<\/sub> 2010<\/p>\n

NAMES AND \u201dRECTIFICATION OF NAMES\u201d<\/strong><\/em><\/span><\/h3>\n

CONFUCIUS (551 – 479 BCE)
\n<\/strong>\u201d<\/strong>Let the ruler be ruler<\/strong><\/a>\u00ab\u00a0<\/strong><\/p>\n

OPPOSITES\u00a0<\/strong><\/em><\/span><\/h3>\n

Definition of Opposite Words\u00a0<\/strong><\/em><\/p>\n

HAN FEI TZE, 281 – 233 bce<\/strong>
\n<\/strong>\u201cPunishment of error does not avoid the great ministers\u201d<\/strong><\/a><\/p>\n

LU HSIEH, 6th<\/sup> ce
\n<\/strong>\u201cCrime: when in doubt, then deem it light\u201d<\/strong><\/a><\/p>\n

\u00a0<\/strong>WANG CHONG 27-97 ce
\n<\/strong>\u201cTo build an annex to a building on the west side is held to be inauspicious\u00a0\u00bb<\/strong><\/a><\/p>\n

HUAN T’AN, c 43 bce – 28 ce<\/strong>
\n<\/strong>\u201cIf Heaven produces drugs that kill man\u2026\u201d<\/strong><\/a><\/p>\n

PARALLEL CASES<\/strong><\/span><\/h3>\n

\u00ab\u00a0If the <\/em><\/strong>mother is favored, the son will be embraced.<\/em><\/strong><\/a><\/p>\n

PRAGMATIC ARGUMENT<\/strong><\/em><\/span><\/h3>\n

HUAN KUAN
\n\u00ab\u00a0Profit, moreover, does not fall from Heaven\u00a0\u00bb<\/a><\/strong><\/p>\n

PRESENCE<\/strong><\/span><\/h3>\n

MENCIUS<\/strong>
\n\u2666<\/span> \u00ab\u00a0You had seen the ox, but you had not seen the sheep.<\/strong>\u00ab\u00a0<\/a><\/h3>\n

SLIPPERY SLOPE<\/span><\/h2>\n

CHAN-KUO TS’E<\/em>
\n\u2666 \u201cIf you cede land to Ch\u2019in once, you will soon lack land enough to satisfy her.\u201d<\/em><\/strong><\/a>
\nSelection from Chan-kuo Ts’e<\/em>CRUMP <\/sub>1921<\/h3>\n

SORITE<\/span><\/strong><\/p>\n

\u2014 \u00ab\u00a0Confucian Sorite\u00a0\u00bb<\/strong>
\nCONFUCIUS = KONGZI, <\/i><\/span>c.<\/abbr>\u2009551 \u2013 c.\u2009479 BCE<\/strong>
\n\u2666 If names are not right then speech does not accord with things;<\/a><\/strong>
\nif speech is not in accord with things, then affairs cannot be successful<\/a><\/strong>
\nAnalects<\/em>ENO <\/sub>2015<\/strong><\/p>\n

SYLLOGISTIC ARGUMENTS<\/span><\/strong><\/h2>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2014 From the Western Toolbox<\/strong>
\n\u00ab\u00a0The science of the concrete\u00a0\u00bb (L\u00e9vi-Strauss): Five Universal Argumentative Operations<\/strong>
\nName \/ Category \/ <\/a>Definition \u2013 Classification \u2013 Syllogisme<\/a><\/strong><\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2014 Categorical Syllogism
\n<\/strong>WANG CHONG = Wang Ch’ung, 27 \u2013 c. 97\u00a0<\/strong>
\n<\/strong>\u2666<\/strong> <\/a>\u201cMan is a thing; No thing does not die<\/strong><\/a>\u201d
\n<\/strong>WANG CH’UNG GRAHAM<\/sub>, <\/strong>1989<\/p>\n

\u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0 \u00a0\u2014 Syllogism with a Concrete Subject
\n<\/strong>LIU XIANG, 77 bce \u2013 6 ce<\/strong>
\n\u2666<\/strong> \u201dWhen the King issues an order to summon someone from the palace, it must be accompanied with a tally\u201d\u00a0<\/strong><\/a>
\nLiu XiangBENHKE-KINNEY<\/sub>, 2014<\/p>\n

THOUGHT EXPERIMENT<\/strong><\/span><\/h3>\n

MENCIUS
\n\u201c\u2026<\/em><\/strong>a small child on the verge of falling down into a well\u2026<\/em><\/strong><\/a>\u201d
\n<\/strong>Mencius<\/em>ENO<\/sub> 2016<\/p>\n

\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

ATC \u2013\u00a0Arguments in Translated Chinese Classical Texts A Collection An infinitely rich and varied textual record attests that argumentation, persuasion and contention were key elements in a wide array of activities central to the concerns of state and society in China throughout its history. Hofmann, Kurtz & Levine, 2020 Acknowledgements Intention: A collection\u00a0 Chinese authors […]<\/p>\n","protected":false},"author":2,"featured_media":0,"parent":0,"menu_order":0,"comment_status":"closed","ping_status":"closed","template":"","meta":{"footnotes":""},"class_list":["post-9746","page","type-page","status-publish","hentry"],"_links":{"self":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/pages\/9746","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/pages"}],"about":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/types\/page"}],"author":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/comments?post=9746"}],"version-history":[{"count":317,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/pages\/9746\/revisions"}],"predecessor-version":[{"id":15297,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/pages\/9746\/revisions\/15297"}],"wp:attachment":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/media?parent=9746"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}