What Confucius Thought
What Confucius Thoughtby Megaera LorenzConfucius, since he lived in a war-torn society,was largely concerned with improving government and society. He was convincedthat the problem with government and society was a lack of virtue. Therewere not enough government workers of the ideal kind that Confucius's pupilZizhang described: A public servant who on confrontingdanger is prepared to lay down his life, who on confronting gain concentrates on what is right,who when sacrificing concentrates on reverence, who when mourning concentrates on grief should definitelybe all right. (19:1, Analects) This description covers mostof the qualities Confucius considered virtuous: sincerity and a willingnessto learn, minimal desire for material things, and loyalty. Other factorsimportant in being virtuous included self cultivation, filial piety, extensiveknowledge of ritual and poetry, humility, and a good grasp on how to conductoneself when dealing with other people. Confucius also thought that howyou go about trying to achieve something is more important than actuallyachieving it. Confucius believed that, becausethe rulers at his time were not virtuous, they did not please the commonpeople (another important requirement for good government), and incitedattacks on themselves from the other warring states. He pointed to theactions of successful historical figures as examples of good and virtuousbehavior.The Advantages of Virtue: If you are virtuous, Confuciusargued, people will be attracted to you (and, if you are a ruler, yourgovernment), willing to provide you with help and information, and happilyfollow orders. (1:10, Analects; 4:25, Analects; 2:3, Analects) Virtue is not for the sakeof getting material rewards. One should not be extravagant or self serving.Self cultivation is done for the betterment of the rest of society. Confuciussaid that "In serving one's ruler one deals reverently with the tasks involvedand makes the livelihood involved a secondary consideration" (15:38, Analects),and "A public servant who is intent on the Way, but is ashamed of bad clothesand bad food, is not at all fit to be consulted" (4:9, Analects).Self Cultivation, Ritual and Education: In Confucian philosophy, ritualwas crucial to being a gentleman and running a good government. By "gentleman,"Confucius seems to have meant a person who is virtuous and well educatedin ritual. A good knowledge of ritual could only be acquired through study.Other important things to study included music and poetry. Confucius toldhis son that if he did not study poetry, he would "have nothing to talkabout," and if he did not study ritual, he would "have no way of taking[his] stand" (16:13, Analects). Self cultivation involvednot only educating oneself, but also picking up on the good traits in othersand imitating them (4:17, Analects). To Confucius, imitation of successfulpeople was a very important aspect of good government (thus his emphasison the learning of history). Even without a good education,if one possessed some basic virtues (respect, love of one's parents, loyalty,obedience, humility, trustworthiness), one could be considered virtuous(1:7, Analects). However, a combination of knowledge of ritual and of naturalvirtue was best. Master Kong explained to his pupil Zixia that ritual wassecondary to natural virtue, but added the polish to a person that madehim a true gentleman (3:8, Analects). Here are some of the basicprincipals of virtue that Confucius tried to get across to his students: Don't be concerned about whetherother people appreciate you, or if you don't get a job. Just strive tobe worthy of these things. If people won't recognize what you have to offer,it's their loss. Examine your character, correct the bad, and accentuatethe good.• 1:1, Analects• 1:4, Analects • 1:8, Analects• 4:14, Analects Be humble, obedient, trustworthy,and loyal. Maintain high standards in those with whom you associate, serve,and/or emulate.• 1:7, Analects• 1:8, Analects • 1:13, Analects Never do anything to anyoneelse that you wouldn't want them to do to you. This, like most principlesof virtue, applies to both everyday life and government.• 4:15, Analects Learn ancient poetry and music.It will give you a broader perspective on things, give you more to talkabout, and help you succeed in your family life and at work.• 16:13, Analects• 17:8, Analects Ritual must regulate all yourconduct.• 1:12 , Analects • 12:1, Analects• All of Book 10 of the Analects is devotedto specific rituals associated with various activities, such as how todress at a particular time (10: 5), what facial expression and way of walkingto adopt while interacting with certain people (10: 3 and 10: 4), and whatshould or should not be eaten at any given time (10: 6). However, mere knowledge of ritual,music, and good conduct amounted to nothing without meaning, proper intent,and sincerity. As Confucius said, "When one talks repeatedly of ritual,does one really only mean jades and silk? When one talks repeatedly ofmusic, does one really only mean bells and drums?" (17:9, Analects)If a ritual or a duty was performed without reverence, it lost its meaning.(2:7, Analects).Filial Piety: Confucius firmly believed thatgood family relationships were the key to reforming society, and thus reforminggovernment. One of Confucius's disciples and fellow teachers, Master You,said: Few indeed are those who arenaturally filial towards their parents and dutiful towards their elderbrothers but are fond of opposing their superiors;and it never happens that those who do not like opposing their superiorsare fond of creating civil disorder.The gentleman concerns himself with the root; and if the root is firmlyplanted, the Way grows. Filial piety andfraternal duty--surely they are the roots of humaneness. (1:2, Analects) Confucius advised his studentsthat if they would "show solicitude for parents at the end of their livesand continue this with sacrifices when they are far away," then "the people'svirtue will be restored to fullness" (Book 1: #9, pg. 4, Analects). Hebelieved that, if people could learn to perform their familial roles properly,they would in turn be able to perform their roles in society and governmentproperly (4:20, Analects). The emperor's role was like that of afather: he would love his subjects as if they were his children, and theyin turn would show loyalty and respect for him. Confucius said that filialpiety consisted of obedience to, respect for, and loyalty to one's parents.A man would be truly filial if he did not stray from his father's occupationand behavior for several years after his father's death: "When his fatheris alive, you observe a man's intentions. It is when the father is deadthat you observe the man's actions. If for three years he makes no changefrom the ways of his father, he may be called filial." (1:11, Analects). Filial piety was so important,in fact, that Confucius felt that it should be considered more importantthan the law. He told the Duke of She that "Fathers cover up for theirsons and sons cover up for their fathers. Uprightness is to be found inthis" (13:18, Analects).History as a Guide to Successful Government: Confucius stated that, "Ifby keeping the old warm one can provide understanding of the new, one isfit to be a teacher" (2:11, Analects). Confucius often taught bypointing to examples of the behaviors of successful and unsuccessful historicalfigures. He praised legendary heroes like Bo Yi and Shu Qi (5:23, Analects)and Yao and Shun (6:30, Analects). Confucius said that successfulrulers had been virtuous, and had also benefited the people that they governed(6:30, Analects). He did not approve of rulers who did not followthe examples of famous sage kings, scholars and culture heroes (7:15, Analects). In fact, much of Confucianphilosophy was drawn from that of ancient Chinese politicians, kings andlegendary figures. Confucius was inspired by the legends of the Sage Kings,and by the early kings and officials of the Chou dynasty. Both Confucius'slove of imitating history and his admiration for the Chou rulers are wellrepresented in his statement that "Chou observes the example set by twodynasties, so how splendid is its culture! And we take Chou as our model"(3:14, Analects). The Chou ruling family hadinvented the concept of the Mandate of Heaven, which stated that heavenchose rulers on the basis of their virtue, and if they were not virtuous,they would be overthrown. This Mandate was one of the three things Confuciussaid the "gentleman holds in awe" (16:8, Analects). Probably the greatest influenceon Confucius was the philosophy of the Duke of Chou, whom Confucius describedas having "perfect virtue" (8:20, Analects). The Duke advised hisnephew, the Emperor, in proper decorum and virtuous behavior, and did nothesitate to criticize and correct the Emperor's behavior. This fits withConfucius's idea of how to serve a ruler: "It means don't be deceitful.But do stand up to him" (14:22, Analects). His ideas were similarenough to Confucius's that he had a saying attributed to him in the Analects: The gentleman does not neglecthis relations, and does not cause his chief officials to feel resentfulat their advice not being taken. Ifthere is no important reason, officials of long standing are not cast out;and he avoids seeking perfection in oneman. (18:10, Analects) Confucius was also inspiredby the legendary Sage Kings. The first one, Yao (who was supposedly livingbetween 2357 and 2256 BC), had a reputation for having promoted moral cultivationthrough the proper use of ritual and music. As mentioned earlier, Confuciusconsidered the arts quite important, and considered ritual to be of tremendousvalue. He praised Yao profusely: Great indeed was Yao as a ruler!Sublime indeed was he! It is only Heaven that may be deemed great, butonly Yao modeled himself upon it.So boundless was he that the people were without the ability to put a nameto him. Sublime was he in the workswhich he achieved and glorious in the accomplishments which he possessed.(8:19, Analects) The second of these kings,Shun, was appointed by Yao because of his great filial piety, yet anotherparamount concept in Confucianism. The last, Yu, was so dedicated to hisjob that he put everything, including family, second to it. While Yu'slack of attention to family might have been somewhat in conflict with Confucianism,his devotion was much admired by Confucius (8:21, Analects). Confuciuspraised both Shun and Yu for not wallowing in their power (8:18, Analects).Mencius: While Confucius was inspiredby many historical figures, he in turn inspired many philosophers, themost prominent of whom was Mencius. Mencius differed from Confuciusin his lavish and extravagant behavior, and his skill as a sharp-tongueddebater (Hucker, pg. 80). Confucius, as noted earlier, did not approveof a desire for material things, or for extravagance, and would often denouncewitty speakers and debaters with sayings like "Clever words and a plausibleappearance have seldom turned out to be humane" (1:3, Analects). All the same, Mencius hadmany beliefs which were very much in keeping with Confucian philosophy.One such belief was that a virtuous ruler would naturally attract subjects,and people would find obeying the ruler to be irresistible (Hucker, pg.81; 2:3, Analects). Mencius's belief in the basic good nature ofpeople (Hucker, pg. 81) is similar to that expressed by Confucius, suchas the view that ritual is secondary to the natural virtue of humans (3:8,Analects).All contents copyright © 1998 Brenna Lorenz,Megaera Lorenz, Malachi Pulte. 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