Ethic-s, Rel~tivilim,dnd the Self

pervasive: (15:8). And (h) jen requires the ability to take one's feelings as a
guide or, more literally, "to take the analogy from what is near": (6:28).
Jerz is a benevolerlt orientation toward anorrhcr &at is refleceed. in how a
person lives his or her life. Now ir is easier to understand why jen is more
mysterious than Li-because it is the consc.io~saim that one adopts toward
anmher; it is the "spirit" of openness and decmcy with which one interacts.
We in the West would be inclined to say that one is jen if it is characteristic of
that person to act toward others in a genuine and respectful way, or in a way
&at demonstrates moral virtue and personal integrity. This characterization
is fine as long as one realizes that, for Confucius, "integrity" was not an "in-
ternal" psychological trak but, rather, something Ehat must be expressed
through li, Jen is a fcafure of li; it is a part oh:ttle aceions or rituals tkrcmselvcs.
Jen is reflected in the ready and masterful way in which one who is culti-
vated in social grace can effectively relate to others. Li and jen are therefore
inseparable concepts.a Moreover, the person who is jen will consistently act
benevolently, nobly, or humanely. To put it in Western terms, jen must be-
come a parr of that person's character.
From the themes and passages rekrred to above, W can surmise that two
cenrral principies apply to jen. First, jen requires a formal dimension of act-
ing according to li. Second, jen requires a conscious or imaginative dimen-
sion of "analogizing" with others, of being empathetic and r e s p e c h l roward
them. The essential relation between li' and ien was first introduced to West-
ern readers by Herberr Fingarette in his book Conf~ciur-The .heSec~lar as Sa-
cred% As Fingarclte explained tl-ris relrtcion, Ci refers to forms of conduct irn-
bued with the right spirit, and jen tells us what that spirit is-namely, a
matter of approaching others with civility and of treating them with the dig-
nity h e y deservc.25 This requires a proper regard not only for their roles as
persons but also for their humanity. As Fingarerte puts it:

Thus Ii and jen are two aspects of the same thing. Each points to an aspect: of the
action of man in his distinctively human rule. Li directs our attention tts the tra-
dirional social pattern of conduct and relationships; jen directs our attention to
ehc person LIS ekc one who pursues that pattern of conduct and thus maintains
those relationships. Li also refers to the particular act: in its status as exempfifica-
eion of invariant ncsrm; jen rcfers to the act LISexpressive tsf an orientation of ehc
person, as expressing his commitment to act: as prescribed by li. Li refers to the
act as overt and distinguishable pattern of sequential behavicsr; jen. refers to the
act as the single, indivisible gesture of an actor.26

iagain, this is precisely bow Confucius thought W are esfablished as per-

sons: as wives o r husbands, professionals, parents, friends, lovers. Acting ap-
propriately toward others depends on their rela~ionto us; it also requires
acting with the proper spirit, Indeed, what Confucius saw to be the essence
of a peaceful and civilized society was established by harmonious human in-