FRANCIS J, O'BRIEN, JR. WORLD LITERATURES 280-140 PRIL 11, 1969 cow SIUS AND CONFUCIANISM Cass my elt Powers)Introduction This paper deals with the life, philosophy, and contributions of Confucius to @hinese culture. Mofattcent tstnace ec enciyes cue ceive ett eter come is deeply embedded and oriented in a humanistic sphere. Stressed in response to a decadent and disintegrating political milieu during the time of Confucius. and modifications have altered the original doctrine formulated by Confucius, the basis of Confucianism has not been radically or signifi- cantly changed. Brief mention is made of the standing of Confucianism a in contempory Chinese society as affected by the regime of Mao Tse-Tung.ee 2,500 years aro, a child was born who was to influence history as few have done, It is related In @ legend that, at birth, "Pogons kept wateh, and spirit ladies perfured the air, as she was delivered of Aim Ina cave." This child 1s known to the Oceldent as Confucius. Confucius, which comes from the Latinization of tung Fu Tau, was born in 551 8, C, in the feudal state of Lu, in what is aE seacclated with the province of Shantung, Although the Xtung sept was of noble ancestry, the family of Confucius lived in poor and hunble circumstances, The father of Confucius, Xtung S Cede was over 70 years old when his son was torn. witang Ho, 8 father died when he was only_3 years old, The mother of Confucius, about whom Burtt Coraba relatively nothing ts known, dled when Confucius was’$} years old. Followine the death of his mother, Confuctus entered the traditional mourning period of _3 years, During this veriod, Confucius Giligently studled the ancient texts of history, literature, and Institutions. It was during this tire that he formulated the philosophy that would leave a significant impression on China. Confucius was @ precoctous lad, and although largely self- educated,Xsders to be the most learned man of his time, Looking oack on ais earlier years, Uonfucius once summarized his intellectual Gevelopment: At 15, I vegan to be seriously interested in study. At 30, I had formed my character. At 40, I had no more perplexities. at 50, f knew the will of heaven, At 60, nothing that i heard disturbed me. At 70, I'let my thguehts wander without trespassing the moral law.2 The essential character and dignity of Confucius is quoted in "Book Ten" of fhe Analects: + ydo —Pamong||nis omn country folk, Confucius wore auhombiy look, Like one who has no werd to Sey: In the ancestral temple and av court his speech was full, but cautious. At court he talked frankly to men of low rank, winningly to men of nigh rank, “in the king's presence he looked intent and solemn. Wnen hearing the Sceptre, his back bent, as under too heave @ burden.” He held his hands not higher than in bowing, nor lower than in giving « presents He'wore an awed look, and dragged his feet as though he wore fettered. ile did not eat much. He did not talk at meals, nor speak when in bed. His stables having burnt, the Master on his return from court said, "Is anyone hurt?" ite did not ask after the horses. When summoned by the kingy he walked without waiting for his carriage. when a ffiend died who had ne home to go to, he seid, "It ts for we to bury him" When a friend sent a gift, even if a carriages and hersesy he didnot bow. Ne only bowed for sacrificial meat. > As noted above, Confucius was born into poor circumstances. Because his family was poor, Confucius was forced tofform menial tasks to help support his family. This was a very significant ex- perience for Confucius, and it left an indelible impression on him. From his close association with the masses, Confucius developed a very deep sympathy for the proletariat, as their problems and frus- trations were many. The feudal state of Lu had deteriorated; constant wars were being waged; the peasantry was simply pawns of the aristo- eracy; the common workers were taxed dispropottionately: there was famine, disease, pestilence, etc. Confucius observed these apalling conditions and vowed to devote his life to restoring a just government4 and reducing the suffering of the masses, To accomplish his objective, he attempted to enter covernment service In his native state of Lu. This was the life-lonr goal of Confucius; however, he was never able to obtain a hirh covernment position of any importance. Since Confucius realized he would probably never be able to out his principles to work himself, he decided te instruct youns men so that they might be able to be placed In povernment vositions and apply his principles. Thus, Confuctus beran to talk to youncer men, explaining his principles, Gradually, Confucius ad gathered about him a group of men who recognized him as their teacher. The objective of Lonfuctus as a teacher was a practical one: he wanted to produce men who would rectify the corrupt and decadent government of nis time, However, he also wanted to instill poise and Integrity into his students, Confucius felt that one who was not able to rovern hirself was uot fit to rule others, asked, "What has one who ts not able to govern hirself to do with coverning others?" “ Gonfuctus defined the complete nan,which he wished his students to emulate as sassesstiPtiedens doing free from covetousness vravePaccorplished, and well-versed In courtesy, ceremony, and rustic, Confucius thought the ruler who channeled hts enerey into perfecting these qdalities would be the tdeal ruler, and the people would imitate the paradigm established by the aa co thus harmony and peace would prevail, In essence, what Confuciusah trying to produce was a bloodless revolution; © he wanted to replace the feudal rulers in the state of Lu. ‘The primary source of Confucianism is embodied in Fhe Analects. The Analects are a miscellaneous compl4ation of aphorisms or wise sayings of Confucius, Ya conversations between Confucius and his disciples which were recorded by a generation of Confucian followers approximately two generatiéns after the Great Sage (Confucius) died in 479 B. C. The Analects are not written in a logical order, but rather they read like Bartletts' Familiar Quotations bits and pieces of wise and witty sayings. However, the Analects, e+, miscellaneous or as they are called in Chinese, Lith Yu, may be assigned to four major categories: the "Teachings of Confucius", the "Personality of Confucius", the "Disciples of Confucius", and "Miscellaneous Records’ The "Teachings of Confucius" form the foundation upon which Con- fucianism is based. There are three major concepts included in this, section of The Analects. The first and most important is the,notion of "jen". "Jen" most correctly translated as ‘humanity! , expresses the Confucian ideal of “cultivating human relations, developing human faculties sublimating one's personality and upholding human rights". 6 "Jen" is the notion of absolute right and justice; it stands out as the ideal relationship between human beings. Confucius says, whenTzu Kung asks about "jen": Pro fbe able to practice the five virtues in the world constitutes "jen". When asked what these virtues were, he replied: ‘They are respect, magnanimity, sincerity, earnestness and kindness. With respect you will avoid insult; with magnanimity, you will win over the multitude; with sincerity, men will trust you; with earnestness, you will have achievements; and with kindness, you will be fitted to command othert' The basis of "jen" is to be found in one's duties toward one's parents filialpiety (hsiao), and fraternal love (ti). These concepts of “hsiaoM and "ti" express the idea "jen", and Confucius made these two concepts the cornerstone of social solidarity and the connection between succeeding generations (expressed in ancestor worship). The meanings of "hsiao" and "ti" by extension become the rational basis for 10 the love of men. Another import concept in the Confucian doctrine of ethicsis "yi", which is translated as trighteousnest. ~~ Mencius, a leading Confucian practitioner who lived about one century after Confucius, extended the original meaning of "yi" to be the proper basis for guiding external conduct. Mencius says of "yi": "What one upholds in one's heart i§ jen; what one upholds in one's conduct is ‘yin, 22 Hence, "jen" is the matrix from which one's emotions derive; "yi" is the proper basis for action. The last major principle in the "Teachings of Confucius" is that of "li". "Li" originally was a code of ritual which Confuciuseee borrowed and interfeBted from the anclent texts. In the anctent texts, "li" had a religious meaning pertaining to a form of worship with sacred vessels. Confucius extended the original meaning to encompass all forma of ritual. In its® evolution, "11" came to be a set of general rules of propriety, the regulating code or principle of @ well-ordered and harmonious society, which another post-Confuctan tescher, Hsth Tzu, had further expanded. iistin Tzu recognized that men are, cy nature, emotional and sentimen- tal beings, and if men were allowed to follow their own desires and instincts that behavior without recard for others would result, To sum up the three cardinal virtues of "jen", "yi", and "1i" "Jen" 1s the prime virture of lifg and 1t leads to positive efforts and feelings for others; "yi" is “the highest principle of activity; and "li" is the outward expression of moral sentiment and is the standard of conduct. They bring the conduct and actions of men ico naraceg) wien sesen ong cree ae The concept of the "superior man” or ideal man ts sheratic in fhe Analects. Althourh Confucius never acteally explained how it 1s possible for one to become a supertor many he seered to imply that all men, by nature,are good and alike, but throveh ? y) practice or experience they become dissimilar; therefore, through educating ané environnental exanoleg) gees, one may learn to become a superior man. Confucius wrote of the Five Constant Virtues which one must practice until they become as natural as respiration, The superiorman must practice these five virtues until he will not have to think about doing the right thing. The first of the Five Constant Virtues is the "right attitude! The supertor ran, Confucius says, desires to be in harmony with other men throuch co-operation and tolerance, The 'right proceedure! is the second Constant Y rtue, This concept ts most properly associated with "li" or oroper conduct. The supertor man is aware of all the rules of etiquette and ritual, but the superior man must also carry out the rules of propriety with the proper attitude, The third Constant Virtue is that of 'right knowledge!, Through the study of the Ghinese Classics, which teach a person the correct moral habits, one acquires the right knowledge essen- tiel to the superior man. The 'right moral courage! should be developed by the superior man. He should develop the moral courase which is neccesary to remain loyal to himself and to his fellow man. This is the fourth Constant Virtue, The last Constant Virtue is that of 'richt persistence! when one has achieved the other four Virtues, he mist be ner sistent in thelr achtovenent, The Three Cardinal Virtues and the concept of the "supertor man",who must strive to perfect and maintain the Five Constant Virtues, are the basis on which the entire doctrine of Confuctantam rests: in short - an ethical code of conduct oriented and deeply embedded in humanism.The question whether or not Confucianism is a reli¢ion has been the subject of debate for a very long tine. Dr. arich Fromm defines religion as "any system of thought and action shared by a group which gives the individual a frame of orientation and an object to soranip". Certainly, no culture past or present may not be considered to possess one form of religion or another when one defines religion as such, Therefore, if we accept Dr. Fromr's definition of religion, Confuctanism may indeed by considered a relirion, what is of more importance is nob so much whether or not one culture does or does not poo8Ss a religion, but what ¢: religion one is alluding to. Dr, Fromm distingut, particular types of relictohs expier i one & oriented in religions 8 the authoritarian sphere,and the other inanmanistic sphere. shes between two Authoritarian religion is centered in man’ bewe nlgherawho, because of this high obedience to a er being's superiority, has control over ran and ts, therefore, Entitled to obedience, worship and reverence, Fromm gives the theolory of Calvin as one example of the authoritarian experience in relicion, 6 Conversely, humanistic relicion is centered around man and his strength, "based on one's relatedness to the world as it {s grasped with thought and love. In the h anistic experience, one mist develop his powers of love for others as well as for himself ané experi- qr ence the solidarity of all Auman beings.”~9- Certainly, the teachings of Confuctus are oriented in the sphere of humanistic religious experience. Confuctanism is concerned with brotherly love, the reduction of suffering, and the pursuit of kmow= be A Lows ledge, truth and justice. When Confucius was asked about Povey he responded: Love is to mete out five things to all below heaven: modesty and bounty, truth, earnestness and kindness. “odesty escal insult; bounsy wins the many; truth gives men truth, earnestness brings succosgs kindness is the key to men's work. oP Confucius answered syccintly when asked oy Fan Ch'in what the | — ate essecce\of love and wisdom were: "Love is to love mankind 19 Confuctus sald of wisdom: "wisdom is to know mankind." Osderron ch the success of Confucius was posthunous,/ Althourh Confucius? ideals for reform were never realized during his lifetime, the ultimate Influence of hls doctrine on the Chinese mind, was completa, The Confucian doctrine was successful, but not without rivalry, After the death of the "Great Teacher" (Confucius), schools sorang up here and there for the teachings of Confucius which were Sevoloped by Nenclus (372 7 - 289 3. C. 7), a later Confucian follower, “uring the earlier years of the Han Dynasty (202 3, C, - 221 A, D,} three schools were in contention as the state philosophy: ‘Taoism, Legalisr, and Confuctanism. nally, in 136 5, 0, after much turmoil, Confuclanism was proclaimed as the offical state ideology, and until the fall of the Manchu Lynasty in 1911-12 A. D., the teachings of Confucius-10- were dominant in Chinese government, society, education, and 20 literature. iowever, since that time, especially after the Gommunist take over in 19h9, Confucianism has suffered an eclirse. The doctrine of Confucianism has been supplanted by the idkology of Mao Tze - Tune, who represents the larxist-Lefnin system of dialectical materfalism, However, a marked trend toward the ribar of Confucianism has been deronstrated recently in China and, "bhere is a strone possibility that she (China) will again turn to pay renewed reverence to the man who, at the be- ginning of a period of anarchy, 2500 years ago, inspired confidence in China's traditional good customs and wise moral standards, cknowledzed Nationally as Confucius will, one day, return to be « G 21 the symbol of social stability and decorum." In China today, there is no one dominant reliy ous afffh- tion which the Chinese adhere to. Some historlans have coined "when they describe the conglomeration of Confuctan ethics, Taoist naturaltaism, and Suddhist mysticism 22 nich is professed by the majority of Chinese. In conclusion, the doctrine of reform formulated by Cor Cociug 2500 years ao in response to a decadent feudal society played a sirnificant role In the history of China for twenty J111 Durant, "The history of centuries, As pointed out by r ” 23 tten in terms of that (Confucian) tn ‘luence, China night be wrll. urant continues in sunmarizing the influence of Confucius on Shina: mafforoic conservatism of the ancfent sage sank almost Into the blood of the people, and gave to the nation, and to tt: Individuals, a dignity and pro- fundity My unequalled elsewhere in the world or in history. with the help of this ohllosophy Ching developed harmonious community life, a zealous admiration for learninz and wisdor., ek It is the rules of propriety (11), so very important in the Confucian doctrine for the formation of character and social order, NM which,in my estimation as a 'Westernor!, ts the vasle defect In the Confucian philosophy, The straitsacket rules for conduct leave no room for pleasure or adventure, end the dynamic bonds of love and friendship, The characters in a Confucian soclety appear to be nothing more than Pavlovian Homo sapiens, predestined to bend and sway in a ritualistic and prescrited manner, Also, Confucianism "helped to keep women In supine debasement, and {tsT cold perfection froze the nation into conservatisr as hostile as it was favorable to peace” 2 Whatever the defects of the Confucian doctrine, it is éiffloult to deny that Gonfuctus was one of the most significant human beings ever to tread the sotl of the earth, His mundane code of conduct, based on the realization that people desire roodness and wish to live in a peaceful-12- and harmonious world, leave an indelible mark in the history of mankind.FOOTNOTES 1. Will Durant, The Story of Civilization, Vol. I. (lew York, 195), P. 659. 2. Lin Yutang, Phe AL 3. John A. Hardon, Religions of The World, Vol. I. ixew York, "T963), FFs TEcIsS. kh. EH. &, Creel, Confucius, the Man and the Myth (New York, 149), P. 2. . and Trans. from Chinese by Lin Yutang, om of Confucius (New York. 1939), 5. Creel, ?. 76. 6 Creel, P. 3. 7. Yutang, P. 19, 8 Ch'u Chai and winberg Chat, Ch'u and Winterg Shai, Chinese Classics Rew York, 1965), 7. 1. 9. Chtu, P, 28, d Trans, from Chinese by jooks of Confucius and Uther 10. Ch'u, P, 15. 11. Chlu, P. 36 12. Ch'u, PRAAlHha PF. 2. 13. Chtu, PP, 1 - 4. Ls. Floyé Ross and others, The Great Religions by which Men Live (lew York, 1956), PF, 59-91. 15. Srich Fromm, Psychoanalysis and Xeligion (new Fork, > Pe Oe 16. Fromm, PP. 34-36. 17. Fromm, P. 36 18, Hardon, P. 170 19, Hardon, P. 170 20, Durant, PP. 673-676.21. 22. 23. ake ee James Ware, Trans. fror: Chinese by James 1 The Sayings of Confucius, (New York, 1955 Hardon, F. 189. 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