Jiro Dreams of Sushi illustrate both Confucian and Daoist models of knowledge and self-cultivation?

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How does Jiro Dreams of Sushi illustrate both Confucian and Daoist models of knowledge and self-cultivation?

Directed by David Gelb, Jiro Dreams of Sushi tells the story of sushi expert Jiro Ono, 85, as he takes over a three-star restaurant. As Jiro explains, he's been on a quest to perfect the art of sushi for practically all of his life. His two kids, who are both sushi chefs, also appear in the film. In this essay which Confucian and Daoist knowledge and self-cultivation paradigms does Jiro Dreams of Sushi illustrate will be analyzed.  

Both Confucianism and Daoism, commonly known as Daoism, remain China's two most popular faiths. Daoism and Confucianism are difficult to differentiate because to various overlaps in ideas and thinking, as well as the obscurity of their roots and eastern history. There are still a few systemic distinctions that stand out. Dao is the most important element of Daoism. A final reality is described as the universe's and human life's form. Philosophical Daoism and Religious Daoism are the two main schools of Daoism. They believe in preserving wisdom rather than squandering it. Acupuncture, holistic medicine, and meditation are all based on the Daoist concept of chi, or energy. In addition, these practices improve the individual's chi (qi). Daoist’s, in general, allow reality to unfold without interfering or changing it. In ancient China, Confucianism and Daoism were two of the most important religious movements. They are typically viewed as being on opposite ends of the spectrum. Confucianism and Daoism have similar aims and ideas, however their perspectives on religion and politics are very different from one another. The primary focus of Confucianism is on social virtue, ethics, and their influence on the connection between a man and his society, whereas the primary focus of Daoism is on the individual's relationship to the "Dao" As a result, both are seen as a way of life. But in eastern philosophy, the two opposing mental inclinations were always viewed as poles of the same human essence, and were thus complimentary. Children were taught Confucianism to learn the norms and customs of society, whereas older people were taught Daoism to recover and develop their natural spontaneity that had been damaged by societal conventions. An entrepreneur who happens to be an artist, Jiro is both. His business is based on his goods and his skills. Jiro and his restaurant taught me the following things while watching the movie.

Japanese traditional arts are influenced by Zen aesthetics (Dobbins and Cay), as shown in this film. This includes ideas such as less may be better, what is missing is essential than what is on display, living completely in the now is better than waiting for the future, and refining a discipline through practice. Bushido, or "the way of the warrior," is the code of the samurai. It was a time of austerity, discipline, and mental preparation for the samurais. Even though the samurai are long gone, these principles remain true in Japan. So, even though the samurai are long gone, these ideals still hold power in Japan. The idea of Confucius has been important for influencing the culture of the Chinese people throughout the previous two millennia. It is, therefore, not strange that he is so well-known. Throughout the previous two millennia, China's culture has been shaped by Confucius' thinking, which has been a dominant force in nearly every stratum of society. (Lin et al.) 

Contrary to popular belief, Confucius did not believe that knowledge or ethics had to be different for each person, regardless of whether they were rich or poor, strong or defenseless or mature. Because we all need structure to operate in life, know what good and evil are, comprehend the principles that govern our actions, and know what qualities we must nurture, he attempted to create a practical and unified vision for everyone. Confucianism revolves around ethics, as it was the subject to which Confucius devoted the greatest time and attention. Few decades after Confucius' death, the figure of Confucius becomes a cult. "Great Perfection" and "Supreme Master" were among his titles by the first century. Even now, for most of Asia, he remains the epitome of wisdom and understanding. His philosophy aims to develop a universal idea that is valid for everybody (Lin et al.). Conscious of the distinctions between social classes, Confucius did not believe that knowledge or ethics had to be different for each person, regardless of their status (Little et al.). As a result, he was less interested in the divine nature or metaphysics, which he thought were less relevant in the context of daily life and the functioning of communities. Despite this, he nevertheless placed a high value on rites and customs, largely because of their impact on a community. 

Confucianism revolves around ethics (Phong, Nguyen Xuan, and Van), as it was the subject that Confucius placed the most emphasis on. As a result, he was less interested in the divine nature or metaphysics, which he thought were less relevant in the context of daily life and the functioning of communities (Suzuki, Daisetz T). It did not stop him from attaching great significance to the ceremonies and traditions of his culture. Despite this, he nevertheless placed a high value on rites and customs, mostly because of the social impact. To create social and political order, Confucius teaches moral standards that must be adhered to by mankind in order for it to occur. A virtue-based ethic was therefore created, emphasizing benevolence (love of neighbour), reciprocity (giving back what one receives), wisdom, honesty, and justice (understanding good and evil), order, respect for others, and personal work. These values, according to him, were important not just for personal satisfaction but also for peace. 

If everyone tried to be better, the world would be better, too. He battled throughout much of his life to encourage excellence and continual progress in the world around him. Jiro is not a simple celebration of sushi (Suzuki, Daisetz T). It is not just a series of beautiful culinary images - it is a film about obsession, perfection, and the discipline and nearly OCD behavior it takes to become the world's greatest. Japanese chef Jiro Ono is often regarded as the world's greatest. One may follow the flow and spontaneity if One has wisdom. One forgets disjunctions when pursuing what is spontaneous. Every time a person adopts an opinion and chooses one of the extremes, they cut themselves off from "being like this" and the spontaneity of their journey (WeiMing). As a result of the evidence, a certain insight into a thing is gained, which was not gained discursively but can be gained intuitively. However, for cognition, the subject must also be receptive, which entails the capacity to come at the evidence through the sense of the item, internal comparison with previous impressions, and the connections that arise from these comparisons with others. Dao arises as an unconscious process. The route is in front of us. A person may best "grasp" the road if it is not sought but just followed. Daily, he confronts the hidden. Many contents of Daoist theory "still keep the philosophical form"; without this, Daoism will not obtain a footing in China (WeiMing). A very essential and challenging issue in defining Daoist philosophy and its research objects is the link and difference between Daoism and Daoist philosophy and the similarities and contrasts between Daoism and Daoist philosophy. 

The philosophy of life is the mainstay, and the ontology of the universe is the supplement. Take the individual as the basis and pursue the eternity of individual life. Based on this idea, Daoism tries to show the universe's ontology. Nothing more than opening the door to ultimate life and finding a location where life may settle down is what the Daoist picture of the universe entails (Phong, Nguyen Xuan, and Van). Cosmology and epistemology are the embellishments and demonstrative instruments of the theory of life in Daoist philosophy, and immortality is at its center. Chinese philosophy has a tradition of stressing the philosophy of life, and this characterizes it. Daoism is a similar concept. Daoism is the same.

The difference is that the ultimate pursuit of life is unique. Since pure knowledge is not considered important in Chinese philosophy, its major focus is on political ethics. Conscious of people and human interactions, Confucianism does not pay much attention to the environment. Like the ancient Greeks, it does not build philosophy via the in-depth investigation of nature's secrets. In Daoist philosophy, this weakness is partially rectified. For cognition, Daoism places life, society, and nature in a vast framework called "Dao." Ancient Chinese natural philosophy and science have been incorporated into the idea of immortality (Tceluiko). There is a close connection between Daoist views of nature and life. It is like a large university but in nature. A permanent form of human existence is not possible since human life is part of the nature of all things. Daoism tries to manage nature from the everlasting life perspective to overcome nature and discover a means to govern one's own life, which is the ultimate goal. There is a strong connection between Daoist philosophy and nature and life. In nature, there is a lot to learn.  Daoism originates with the immortal life view of immortals to understand nature.

However, even at 82, Sukiyabashi Jiro is constantly thinking of new ways to make food tasty. A person who imagines that they are in charge of their instruction will always be successful when they become autonomous. This is how the ancient Daoism and Confucianism embodied through the life style of Ziro.   

Works Cited

• Arthur, Peter IF. Research Essay: Religious Development in China and Japan in the Post1500 Period and the Near/Middle East and Europe in the 20th Century (with Particular Reference to Judaism). 2020.
• Dobbins, James C., and Suzanne Cay. “41. Shinto in the History of Japanese Religion: An Essay by Kuroda Toshio.” Religions of Japan in Practice, Princeton University Press, 2021, pp. 451–67.
• Lin, YiYing, et al. "The Three Teachings of East Asia (TEA) Inventory: Developing and Validating a Measure of the Interrelated Ideologies of Confucianism, Buddhism, and Daoism." Frontiers in Psychology, vol. 12, Frontiers, 2021, p. 472.
• Little, Stephen, et al. Daoism and the Arts of China. Univ of California Press, 2000.
• Phong, Nguyen Xuan, and Vu Hong Van. “Daoism in Vietnam during the Northern Colonial Period and Some Notes When Studying Daoism in Vietnam.” Journal of Natural Remedies, vol. 21, no. 8 (1), 2020, pp. 342–52.
• Suzuki, Daisetz T. “III. Zen and the Study of Confucianism.” Zen and Japanese Culture, Princeton University Press, 2019, pp. 39–58.
• Tceluiko, DS. “Influence of Shamanism, Daoism, Buddhism and Confucianism on Development of Traditional Chinese Gardens.” IOP Conference Series: Materials Science and Engineering, vol. 687, no. 5, IOP Publishing, 2019, p. 055041.
• Vuong, Quan Hoang, et al. "Cultural Additivity: Behavioural Insights from the Interaction of Confucianism, Buddhism and Daoism in Folktales." Palgrave Communications, vol. 4, no. 1, Palgrave, 2018, pp. 1–15.
• Wang, Xia. Study on Localization of Zitong Wenchang Culture in Japan. 2020.
• Wyoming, Tu. NeoConfucian Thought in Action. University of California Press, 2020.

Chris Byrne
Knowledge and Skepticism in the East
Dawson College
345-101-MQ

Film Analysis Essay: Confucian and Daoist theories of knowledge in Jiro Dreams of Sushi

I. Essay assignment instructions

This essay is worth 30% of your final grade and should be approximately 1000-1250 words.

Confucian and Daoist theories of knowledge often seem very different and appear to be in

opposition to each other. Yet together they have had a profound influence on East Asian culture

and share certain key ideas that are often similar in both thought and practice.

Watch the film Jiro Dreams of Sushi (the link to the film within Criterion-on-demand, available

through Dawson Library, is posted on Léa). The film tells the story of a Japanese family-run

sushi shop.

Write an essay on the film that answers the question: How does Jiro Dreams of Sushi illustrate

both Confucian and Daoist models of knowledge and self-cultivation?

I suggest adopting the following format:

1. Formulate an argument (your thesis) on how the film can illustrate the connection between
Confucian and Daoist models of knowledge and self-cultivation. Be specific about the main
ideas within Confucianism and Daoism that you will discuss and relate to one another.
For how to write a strong thesis statement, see “The Thesis of an Essay” document (and other
useful resource documents) at: https://www.dawsoncollege.qc.ca/academic-skills-
centre/handouts/writing-assignment-skills/
2. Briefly introduce the context of the film and explain how the restaurant reflects the
Confucian social structure.
3. Confucianism: Explain how the restaurant operates on the model of “teaching without
teaching,” Victor Hori’s term for the method of Confucian ritual learning as represented in the
Japanese Zen Buddhist monastery. In your analysis, briefly explain “teaching without
teaching” as well as at least 3 of the following ideas and how they relate to the film:
• ritual training (discipline, repetition)
• learning by emulation
• mutual polishing
• sincerity
• learning and thinking (i.e. how ritual learning relates to genuine knowledge and
motivation as well as insight, intuition, creativeness, originality, resourcefulness, etc.)

Evidence: Cite specific examples/evidence from the film that illustrates each of the main

ideas you discuss and explain how the film illustrates the idea.

Knowledge and Skepticism in the East

Dawson College

345-101-MQ

Citations: Cite at least 2 appropriate passages from the Analects or Victor Hori’s article to

support your argument.

4. Daoism: Explain how Confucian ritual learning relates to the Daoist ideal of non-action

(wuwei) and provide specific examples from the film that demonstrate Daoist ideas.

• Explain the Daoist notion of non-action (wuwei) as illustrated in the Dao de jing. Cite

one passage from the Dao de jing to support your argument.

• Consider the relationship of the film and at least one of the following stories in

Zhuangzi: Cook Ding (Ting), Woodworker Qing, or Wheelwright Pian. Briefly explain

the story and its main ideas.

• Provide 1-2 specific example(s) from the film that illustrate the Daoist ideal of non-action

and explain how they do so.

5. Conclusion: Write a conclusion summarizing the connection between Confucian and Daoist

modes of knowledge and their illustration in the film.

Extra-credit: Explain how the models of learning in the film represent a mode of

knowledge that is “beyond words” AND/OR illustrates the identification of opposites.

II. FORMAT

This is a formal essay, and you need to cite the readings. However, you must also be able to

explain your response in your own words. Familiarize yourself with the Academic Integrity

Policy, as stated on the course outline.

A. Thesis: How to write a strong thesis statement:

See “The Thesis of an Essay” document (and other useful resource documents) at:

https://www.dawsoncollege.qc.ca/academic-skills-centre/handouts/writing-assignment-skills/

B. MLA Citations and Works Cited:

Use the MLA citation style for this assignment. For format and instructions see the “MLA

Citations” and “MLA Works Cited – Page Format” documents (as well as other useful

resources) at:

https://www.dawsoncollege.qc.ca/academic-skills-centre/apa-mla-style-sheets/

Chris Byrne

Knowledge and Skepticism in the East

Dawson College

345-101-MQ

Here is another useful resource on citations and academic research:

https://www.unlockingresearch.com/

Works Cited: Here are the bibliographic records for the course materials for your Works Cited

page:

• Jiro Dreams of Sushi. Directed by David Gelb. Magnolia Pictures, 2011.
• Confucius. Confucius: The Analects. Trans. by D.C. Lau. London: Penguin Books, 1979.
• Lao Tzu [Laozi]. Tao Te Ching. Trans. by D.C. Lau. New York: Penguin Books, 1963.
• Zhuangzi. The Complete Works of Zhuangzi. Trans. by Burton Watson. New York:
• Columbia University Press, 2013.
• Hori, Victor Sōgen, “Teaching and Learning in the Rinzai Zen Monastery,” Journal of
• Japanese Studies 20.1 (1994): 5-35.
• Fowler, Jeaneane and Merv. Chinese Religions: Beliefs and Practices. Brighton: Sussex
• Academic Press, 2008.

CITATIONS NOTE: Because I have provided my own selections from the readings by

Confucius, Laozi (Lao Tzu), and Zhuangzi, you do not need to provide page numbers in your

citations. However:

• • For the Analects, please provide the chapter and passage number. Ex.: (Confucius 4.8).
• • For the Dao de jing (Tao de ching), indicate the chapter number. Ex.: (Laozi Ch. 1).
• • For the Zhuangzi, simply indicate the name of the passage Ex.: (Zhuangzi, “Cook Ding”).
• • For the film, you can simply use an abbreviation of the italicized title. Ex. (Jiro).

I

II. DUE DATES: The assignment must be uploaded to Lea as a Word or PDF document.

Late penalties apply.

Section:

Due date:

Mon-Wed. course section 19002

Friday, July 23rd, 11:00 p.m.

Tue.-Thurs course section 19001

Sunday, July 25th, at 11:00 p.m.

Knowledge and Skepticism in the East

Dawson College

345-101-MQ

IV. GRADING RUBRIC FOR THE FILM ANALYSIS ESSAY:

Grade (out of 10)

Qualities

95

• A strong, clear thesis statement and argumentation throughout the

paper

• Exceptional analysis and synthesis of the material including

original insights and observations

• Excellent engagement with and comprehension of the ideas from

the readings and course lectures, including relevant citations

• Responses are coherent, thoughtful, and well-written

90

• A strong, clear thesis statement and argumentation throughout the

paper

• Excellent analysis and synthesis of the material

• Excellent engagement with and comprehension of the ideas from

the readings and course lectures, including relevant citations

• Responses are coherent, thoughtful, and well-written

85

• A good thesis statement OR good argumentation throughout the

paper

• Good analysis of the material and synthesis of some of the major

ideas

• Engagement with and comprehension of some major ideas from

the readings and course lectures, including relevant citations

• Responses are coherent and well-written

80

• A good thesis statement OR good argumentation throughout the

paper

• Basic comprehension of and engagement with some of the major

ideas, including relevant citations

• Responses are basically coherent

75

• Lack of a thesis statement OR poor development of argument

within the paper

• Limited comprehension and engagement with the readings and

course lecturers

Chris Byrne

Knowledge and Skepticism in the East

Dawson College

345-101-MQ

• Responses basically coherent, or lacking coherence

70 and lower

• Incomplete responses, lack of engagement and comprehension of

the readings and course lecturers

• Responses lacking coherence