{"id":15252,"date":"2025-10-26T06:00:05","date_gmt":"2025-10-26T05:00:05","guid":{"rendered":"https:\/\/icar.cnrs.fr\/dicoplantin\/?p=15252"},"modified":"2025-10-29T13:08:08","modified_gmt":"2025-10-29T12:08:08","slug":"atc-confucean-sorite-chain-syllogism","status":"publish","type":"post","link":"https:\/\/icar.cnrs.fr\/dicoplantin\/atc-confucean-sorite-chain-syllogism\/","title":{"rendered":"ATC \u2014 Sorite, or Chain syllogism"},"content":{"rendered":"\n\n\n
\n

ATC<\/span><\/h2>\n<\/td>\n

\n

Confucean Sorite<\/em>
\nIf names are not right then speech does not accord with things;
\nif speech is not in accord with things, then affairs cannot be successful.<\/strong><\/span><\/span><\/h2>\n<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

The term \u00ab Chinese sorite \u00bb or \u00ab Confucian sorite \u00bb is used by Masson-Oursel ([1912], p. 17) to designate \u00ab\u00a0arguments [argumentations<\/em>] expressing a sequence of means implemented by human activity in view of an end.\u00a0\u00bb (1912, p. 20).
\nRegarding this form of argumentation in a passage from Confucius, Graham refers to \u00ab\u00a0the sorite form later so common (if A<\/b> then B<\/b>; if B<\/b> then C<\/b>\u2026)\u201d (1989 p. 24). The qualification \u201cChinese\u201d is actually unnecessary, since the phenomena referred to by the term \u201csorite\u201d are of the same order in both Chinese and Western traditions.
\nThe term \u00ab\u00a0sorite\u00a0\u00bb can be used\u00a0 when there is no risk of confusion, and, when necessary, the\u00a0 expression \u201cConfucian sorite,\u201d since since Confucius seems to have been the first to use this textual form.<\/p>\n

Eno (2015, p. 11) uses the term ‘chain syllogism’ to refer to the well-known passage in the Analects<\/em> in which Confucius justifies the importance of rectifying names.<\/p>\n

13.3 Zilu said, \u201cIf the ruler of Wei were to entrust you with governance of his state, what would be your first priority.\u201d<\/strong><\/span>
\nThe Master said, \u201cMost certainly, it would be to rectify names.\u201d<\/strong><\/span>
\nZilu said, \u201cIs that so? How strange of you! How would this set things right?\u201d<\/strong><\/span>
\nThe Master said, \u201cWhat a boor you are, Y\u00f3u! A junzi<\/i> keeps silent about things he doesn\u2019t understand.<\/strong><\/span>
\n\u201cIf names are not right then speech does not accord with things; if speech is not in accord with things, then affairs cannot be successful; when affairs are not successful, li <\/i>and music do not flourish; when li<\/i> and music do not flourish, then sanctions and punishments miss their mark; when sanctions and punishments miss their mark, the people have no place to set their hands and feet.<\/span>
\n\u00ab\u00a0Therefore, when a junzi<\/i> gives things names, they may be properly spoken of, and what is said may be properly enacted. With regard to speech, the junzi<\/i> permits no carelessness.\u00a0\u00bb<\/span>
\nAnalectsENO<\/sub> 2015, 13.3, p. 66.<\/strong><\/p>\n

Notes ENO<\/span>
\n13.3 This states one facet of what is known as the doctrine of the \u201crectification of names.\u201d There are many aspects to this idea. Passage 12.11, which stresses the need for people to perform their social roles properly, is often taken as a basic text for this doctrine. Passages 3.1 and 3.2, which concern usurpations of ritual prerogatives, are also sometimes linked to these ideas. Those passages stress the need to make one\u2019s conduct match one\u2019s social position. 13.3 stresses the need to align names to reflect the reality of circumstances; in this, it may resonate with 6.25.<\/span>
\nPhilosophical questions concerning the alignment of words and reality became central to fourth and third century BCE <\/span>thought, and many interpreters believe that 13.3 is a product of that era or later.<\/span>The Analects of Confucius<\/i> 67w<\/span><\/span><\/p>\n

Zilu was an important official in the state of Lu and a senior disciple of Confucius. Here, he openly challenges the Master by declaring that what he had just said seems ‘strange’ to him.
\nIn general, in the Analects<\/em>, he speaks to the Master with little regard for the ritual rules governing master-disciple interactions.
\nThe process of degradation presented in this sorites unfolds in five stages which follow one another by virtue of a cause-and-effect relationship: ‘If… (then)…\u201d. The first stage involves the indiscriminate use of names, and the final stage is strongly detrimental to the people, which corresponds to a state of social chaos.
\nThe progression of the sorites can generally be temporal (before > after), causal (cause > effect) or logical (antecedent > consequent), or a combination of these (generation, narrative thread, etc.).<\/p>\n

Progressive and Regressive Sorite<\/span><\/h2>\n

Masson-Oursel (1912) contrasts progressive and regressive sorites [1]\n

Texts considered as sorites can be classified under two headings: here the progression is forward, there it is backward.
\nMost progressive sorites<\/strong> mark the transition with the expression tse<\/u>,<\/strong> \u201cthen<\/em>.\u201d The pattern of reasoning is: \u201cThis, then that<\/em>.\u201d This is how hypothetical judgments are expressed in Chinese, rendered in English as \u201cif<\/em>\u201d or \u201cwhen<\/em>.\u201d
\nTse<\/strong> can be replaced by its synonyms tseu<\/strong> or seu<\/strong>.
\nIn the first and third sorites of the Ta Hio<\/em>, the expression eul heou<\/strong>, \u201cthen,\u201d appears.
\nThe connection is very strongly affirmed by the formula: \u201cA cannot go without B<\/em>\u201d (pou k\u2019o i pou<\/strong>), \u201cA cannot not be followed by B<\/em>.\u201d
\nIn all these examples, the first condition spreads like wildfire, so to speak, and propagates into new conditions, each one arising from the other. Thus, in Mencius IV, 1, \u00a7 27, each term is linked to the next by the expression: \u201cthe main fruit (\u2018ch\u0115u\u2019<\/u>) of A is B<\/em><\/p>\n

We know of only three examples of regressive sorites<\/strong>. The second sorite of \u00ab\u00a0the Great learning\u201d [1]indicates transitions with the word \u00ab\u00a0previously (his).\u00a0\u00bb To give a concrete example, let’s translate the passage literally.
\n\u00ab\u00a0The ancient kings who wanted to shine brilliant virtues in the universe previously ruled their own country. Wanting to rule their country, they first brought order to their homes. Wanting to bring order to their homes, they first cultivated themselves. Wanting to cultivate themselves, they first corrected their hearts. Wanting to correct their hearts, they first made their thoughts sincere. Wanting to develop their knowledge, they first sought to make their thoughts sincere. Developing one’s knowledge means grasping the nature of things.\u201d<\/strong><\/span>
\nThe other regressive sorites apply to cases where reasoning is mixed, alternately regressive and progressive. Each step forward is an anticipation that is justified after the fact thanks to the formula: \u00ab\u00a0In view of B, there is a means, a path to follow (you tao); given A, then B is also given.\u00a0\u00bb<\/p>\n

Masson-Oursel, Paul, 1912, p. 19-20.
\nThe original text contains the references for the examples.
\n(1) Daxue =\u00a0 Ta Hio, translated as \u201cGreat Learning\u201d<\/p>\n

Two Sorites of Confucius’s Great Learning<\/em><\/h2>\n

The short Confucian treatise The Great Learning <\/em>begins with the regressive sorite (mentioned supra immediately followed by a progressive sorite with identical content.<\/p>\n[Progressive Sorite]\n

Only after affairs have been aligned may one\u2019s understanding be fully extended. Only after one\u2019s understanding is fully extended may one\u2019s intentions be perfectly genuine. Only after one\u2019s intentions are perfectly genuine may one\u2019s mind be balanced. Only after one\u2019s mind is balanced may one\u2019s person be refined. Only after one\u2019s person is refined may one\u2019s household be aligned. Only after one\u2019s state is ordered may the world be set at peace.
\nThe Great Learning<\/em>ENO<\/sub>, p. 11-12<\/strong><\/p>\n[Regressive Sorite]\n

In ancient times, those who wished to make bright virtue brilliant in the world first ordered their states; those who wished to order their states first aligned their households; those who wished to align theirhouseholds first refined their persons; those who wished to refine their persons first balanced their minds; those who wished to balance their minds first perfected the genuineness of their intentions; those who wished to perfect the genuineness of their intentions first extended their understanding; extending one\u2019s understanding lies in aligning affairs.<\/strong>
\nThe Great Learning<\/em>ENO <\/sub>2016p. 11-12<\/strong><\/sub><\/p>\n

To sum up: A list of the eight successive stages to set the world at peace:<\/b><\/p>\n

1. Aligning affairs
\n2. Extending understanding
\n3. Making intentions genuine
\n4. Balancing the mind
\n5. Refining one\u2019s person
\n<\/b>6. Aligning one\u2019s household
\n7. Ordering the state
\n<\/b>8. Setting the world at peace<\/b><\/p>\n\n\n\n
Regressive Sorite<\/strong><\/td>\n\"\"<\/td>\nProgressive Sorite<\/strong><\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n

These sorites describe a cursus educationis, the Confucian program of education. Progress along this path is not determined by any logical or causal inference. It is a way shown by the master to his privileged disciples, leading to the fulfillment of their human nature.<\/p>\n

\n

Masson-Oursel, Paul, 1912. Esquisse d\u2019une th\u00e9orie compar\u00e9e du sorite . Quoted after the\u00a0\u00c9tudes de philosophie compar\u00e9e<\/em>. \u201cLes classiques des sciences sociales\u201d. Site web: http:\/\/classiques.uqac.ca.<\/p>\n

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ATC Confucean Sorite If names are not right then speech does not accord with things; if speech is not in accord with things, then affairs cannot be successful. The term \u00ab Chinese sorite \u00bb or \u00ab Confucian sorite \u00bb is used by Masson-Oursel ([1912], p. 17) to designate \u00ab\u00a0arguments [argumentations] expressing a sequence of means […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[26],"tags":[],"class_list":["post-15252","post","type-post","status-publish","format-standard","hentry","category-atc"],"_links":{"self":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/15252","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/types\/post"}],"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=15252"}],"version-history":[{"count":13,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/15252\/revisions"}],"predecessor-version":[{"id":15290,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/posts\/15252\/revisions\/15290"}],"wp:attachment":[{"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/media?parent=15252"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/categories?post=15252"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/icar.cnrs.fr\/dicoplantin\/wp-json\/wp\/v2\/tags?post=15252"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}