Introduction

Confucianism was developed in China by Master Kong in 551-479 BC, who was given

the name Confucius by Jesuit missionaries who were visiting there. However, the fundamental

principles of Confucianism began before his birth, during the Zhou Dynasty. Confucius believed

his philosophy was also a route toward a civil society. However, he shifted attention away from

ruling authorities, the divine or one's future after death, focusing instead on the importance of

daily life and human interactions. This new, refined version of the philosophy did not completely

take root until the next dynasty, the Han (140-87 BC). It is the Confucianism that many people

are familiar with today.

Confucius was the recognized “founder” of Confucianism. He is believed to have lived

from c. 551 to c. 479 BCE in the state of Lu (now Shandong or Shantung). He was a Chinese

philosopher, teacher and political figure. Confucius traveled a lot in China and came back to his

hometown, establishing a school. His school taught the children of ancient beliefs and morals.

He calls himself a transmitter rather than a creator. As a philosopher, he focused on the study of

daily living which resulted to Confucianism.

Confucianism is a long standing philosophy and tradition legacy that stretches in East Asia,

from China all the way to Vietnam. It has deep influences in social relationships, political

ideologies, rituals, education and historical interpretation. The main elements of Confucianism are

promoting harmony amidst change, familial relationships and ethical responsibilities, obedience

to those who are honorable in power, the significance of education and history; and it’s role on

how it shapes worldviews and lastly the importance of a honorable government. The ethical

philosophy is cosmological in nature, where it relies on the context of heaven, earth and humans,

where somehow they are all related and interconnected and thus calls for our ethical practices.
Confucianism highly emphasize on the common good and stresses on cooperative group, that

everyone must strive for a common goal.

Confucianism is practiced in China, Hongkong, Japan, South Korea, Vietnam and

Taiwan. It is mainly practiced in Eastern Asia, but is sporadically practiced by individuals in

other parts of the world. In, North America, about 26,000 people represent and practice

Confucianism. Globally, it is estimated that about 6,300,000 people follow Confucianism as of

today.

Tian Di Ren

Confucianism sees humankind to have a deep and cosmic significance. This significance

manifests itself in partnership with both Heaven and Earth forming the classic Chinese trinity of

Heaven Earth and Humankind, together manifesting the true embodiment of nature itself.

Tian (Heaven)

Tian is the Chinese character for heaven or sky. In a religious context, it was one of the

foundational concepts of Confucianism. Some of the ancient philosophers established their

religio-philosophical worldviews with the idea of an orderly cosmos where people could lead a

meaningful life. Confucius respects Heaven but not in a superstitious manner as his teachings do

not focused on issues such as creator-god but on society. Confucius regards tian as “a living

culture—crafted, transmitted, and now resident in a human community”. Heavenly principles are

rooted in human nature and can be realized in the human world through human practices. The

man of virtue was well aware of the power of heaven that it is beyond human control and has

mandatory power.

Di (Earth)
 The term “Di” is one of the oldest Chinese words that refer to earth. Its concept is often

associated with its complementary aspect, the Tian. In different eras, Di referred to the “earthly

emperor” or at times called the ruler as the "Son of Heaven". The so-called earthly king had the

most intimate relationship with Tian for it had bestowed upon him the "Heavenly mandate",

allowing him to rule, and supported him in this responsible position. The ruler was, on the other

side, also obliged to take over this rule with the necessary feeling of responsibility. He had to

avoid at all means to make his people suffering by devastation, exploitation and natural disasters.

Ren (Man)

Ren occupies a central position in the Confucian philosophy as it represents the highest

Confucian virtue. Etymologically, the term “ren” 仁, consist of “person 人” and the number “two

二”, specifying the essence of being human through the relationship of two human beings and

the interaction of humans with nature. In Confucianism, ren is the foundation virtue that

represents the moral qualities which governs man and his relationship with others that is why it is

also called as the perfect virtue. There are various interpretations of Ren and it can be

categorized into two: Ren of Affection and Ren of Virtue. The Ren of Affection characterizes

man’s feelings of altruism and conscientiousness to others. According to Confucius, “The man of

Ren is one who, desiring to develop himself, develops others”. Being able to treat others equally

as you would treat yourself is the practice of Ren. On the other hand, the Ren of Virtue

symbolizes perfect virtue, moral perfection and human excellence. This can be achieved through

the moral cultivation of five (5) virtues namely: Ren, Yi, Li, Zhi, Xin. The combination of Ren

of Affection and Ren of Virtue, exhibited in an individual is the ideal form of what human beings

should be. Nurture morally upright individuals that are grounded in moral values and exhibit

moral actions as their way of life will actually lead to a gracious society.
The Five (5) Virtues

The Five Virtues Confucius used an ethics system called virtue ethics. Virtue ethics is a

system of ethics where character is the primary component for how an individual and society

should live their lives. Confucius based his system of ethics on five virtues: Ren, Yi, Li, Zhi,

Xin. Each of these attributes has a different meaning and focus, allowing any person to easily

focus on and identify an area for improvement. Confucius made the five virtues for the people to

live harmonically and for appreciation of one's character and the well-being of others. He made

Confucianism to be a route towards a civilized society.

1. Ren: Consciousness-of-human-other

Humanness. The act of being human. It is the ultimate foundation of Confucianism: “the

essence of all virtues and the ground of human dignity”. It enables a moral person to practice

benevolence for both the physical and moral-being of others.

2. Yi: Consciousness of One’s Moral Imperial

The moral disposition to do good. The ability to recognize what is right and good; the

ability to feel, under the circumstances what is the right thing to do. There are certain

actions that must be done because it is the right thing to do, not because the consequences

of the actions are beneficial.

3. Li: Propriety

Li sets the form of “moral life” and “the proper ritual of a civilized life”. As propriety, it

pertains to the rule and conduct that reflects a person’s goodwill: by doing things the right

way and virtue that forms a man’s conduct. It refers to a set of conventionally accepted

standards of behavior or morals.

4. Zhi: Spoken Wisdom

 Knowledge about what is right and wrong. Understanding truths, facts, and principles. It

is vital to know what to believe in, when to believe and how to believe. This virtue

requires one to explore stated facts and use facts that are proven to be correct.

5. Xin: Faithfulness to One’s Word

Refers to keeping one’s word and being faithful to it. It requires people to keep their

words according to the rules of courtesy to lessen the conflicts in discourses. Confucius

held "faithfulness" to be an indispensable virtue for a human being. Only a man of

faithfulness would be credible.

Zhong and Shu

Zhong ~ Loyalty (Defining the self through relationships)

The goal of Confucius’ moral philosophy is to construct a moral structure of society. In

this moral hierarchy, everyone is assigned a moral role depending on how he or she is related to

others. e.g . duty of an emperor, a minister, an ordinary citizen, parents and their children, a wife

and a husband. One’s moral duties shift as one adopts various roles in life, of which there will

always be several in accordance with one’s various relationships with different people. However,

there is one moral obligation that applies to all roles and all people: the virtue of zhong (loyalty).

Loyalty is not a devotion directed specifically toward one’s superior: rather, it is directed toward

the role one plays- being loyal means doing one’s best in whatever one does. A social role is not

simply a social assignment; it is also a moral assignment. The notion of zhong, as applied in the

Confucian moral hierarchy, comprises a moral theory that focuses on moral duties or obligations,

rather than on rights or entitlements.

The Golden Rule

States that you should do unto others as you would like others to do unto you. Virtually every

religion and philosophy relating to how people should behave has incorporated the Golden Rule.

Shu ~ Empathy (The Confucian Golden Rule)

The importance of this virtue can also be seen in another exchange he had with a student.

When asked to give one word that can serve as the guiding principle for one’s entire life, he

replied that it is “shu”, and further elaborated: “Do not impose upon others what you yourself do

not desire.” Now with zhongshu, one can also extend oneself to appreciate what the other person

in the opposite role would desire. For example, we do not wish ur family members to be harmed,

then we should not harm any stranger who is also a family member to someone else. Loyalty to

one’s own role is not sufficient for securing social harmony unless it is accompanied by

everyone’s empathetic understanding of other people’s wishes. In this way, the two notions,

zhong and shu, are equally essential to the establishment of Confucius’ ideal society.

● Human Moral Character

Confucius was a minor officer in the province of Lu that abandon his post when the

governor of the province became neglectful of his duties. To Confucius and his disciples; what is

morally right has to be in line with the principles they believe in. Their belief is an act-centered

morality where your actions and decisions have moral weight on the outcomes around us. It is

relational in nature, where each person strives for the common good. The goal is to possess the

five modes of ethics. Which are They were jen (human-heartedness), yi (righteousness), li

(propriety), zhi (wisdom) and xin (trustworthiness). By having these key characteristics one can

become an ideal man or woman. People who practice these principles use it as a way of

regulating conduct and creating a harmonious society. It also guides people to carry one’s burden

and responsibilities thus to their family and their society. For those who practice Confucianism,
it is the holistic personal development and not material development that will make the world a

better place.

References

● Confucianism

https://www.britannica.com/topic/Confucianism
https://www.iep.utm.edu/confuciu/
https://prezi.com/53fo_gnyp_os/confucian-beliefs-and-practices/
https://philosophy.lander.edu/oriental/main.html
http://fore.yale.edu/religion/confucianism/

● Tian Di Ren

New World Encyclopedia (2008 May 04). Tian. Retrieved from

http://www.newworldencyclopedia.org/entry/Tian
Stefon, M. (2016 Dec 05). Ren Chinese Philosophy. Retrieved from
https://www.britannica.com/topic/ren
Wong, C. (2013). Confucian Junzi Leadership: A Model of Authentic Moral
Transformation for Educational Leaders. Retrieved from
https://summit.sfu.ca/system/files/iritems1/12789/etd7675_CWong.pdf
Youngsun Back (nd). CONFUCIAN HEAVEN (天 TIAN): MORAL ECONOMY
AND
CONTINGENCY. Retrieved from https://philarchive.org/archive/BACCHMv1

● The principle of zhong and shu

http://bhoffert.faculty.noctrl.edu/hst330/03.confucius.html
http://freethoughtpedia.com/wiki/Golden_Rule
https://study.com/academy/lesson/confucianism-definition-beliefs-history.html

● Moral Character:
http://www.hinthadauniversity.edu.mm/wp-content/uploads/2018/06/hurj-vol2-Thin-
Thin-Lae.pdf