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| About site: Philosophy/Philosophers/T/Tu Weiming - Tu Wei-ming on Ren |
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| About site: http://www.class.uidaho.edu/ngier/308/ren.htm |
Title: Philosophy/Philosophers/T/Tu Weiming - Tu Wei-ming on Ren Notes on Tu's teachings on this key Confucian social virtue.
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Tu Wei-ming on Ren
TU WEI-MING ON REN*
Social, relational self: we are nothing apart from our social
relations, and our interdependency extends into the immediate world and beyond.
This is contrasted with the self as a social atom and the
idea of autonomy (Gk. autos + nomos), lit. self-legislating beings. This idea of
self is the result of modern Western philosophy.
Ren* as a sign literally means "two peopleness"
or less literally "cohumanity." Its etymological roots also suggest
"softness," "weakness," and "pliability."
As a virtue ren* means love, benevolence, compassion,
and altruistic feelings.
Ren* as a central and transforming virtue. Example:
instead of being just brave and intelligent, the ren* person is courageous and
wise.
Ren* as a dispositional field of influence in which all
other virtues are transformed. Even li is transformed: from empty ritual to true
propriety, one in which the basic person (ren) uses her yi to make a proper
and suitable li. This means that ren* is a higher virtue than li.
The Centrality of Ren*: one's moral life falls apart
without it. The virtues are scattered and one does act consistently. For example, one may
be brave in battle but not benevolent at home. The centrality of ren* is seen in
the fact that it is the supreme value worth fighting for (15:8).
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Notes | on | Tu's | teachings | on | this | key | Confucian | social | virtue. |
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http://www.class.uidaho.edu/ngier/308/ren.htm
Tu Wei-ming on Ren 2008 August
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Notes on Tu's teachings on this key Confucian social virtue.
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