Confucian Beliefs, Practices, and Values

Confucius was a teacher, and so the Analects primarily consists of guidance on what to do in order to
become a good individual and to harness an orderly society. Confucianism is thus mostly ethical
philosophy. Confucianism is often thought of as a system for the regulation of social groups, but it is
also a system for the transformation of the individual.

Undergirding Confucianism is not just an ideal of an orderly society, but also the ideal of a perfect
human being – the junzi. Confucius values individuals and understands them as interwoven with many
people. Human beings are their relationships. While all relationships are important, their degrees of
importance are not the same. The distinctions are determined by personal factors or some social
factors.

The five great relationships are: father-son (which represents the family); elder brother-younger brother
(where the elder must assume responsibility for raising the younger siblings); husband-wife (where each
person is responsible for the other's care); elder-younger (where the older people have responsibility for
the younger); and ruler-subject. This is the context of the Confucian rectification of names.

He also promotes the following virtues: Ren, Hsiao, Shu, and Li.

Ren. Before Confucius, ren would usually refer to kindness or benevolence, and "humanity" now, some
scholars translate ren as "goodness" or "benevolence." However, Confucius considered this the cardinal
virtue, because ren represents the "perfection of what it means to be human" (Adler 33). Thus, most
translations use ren as "humaneness," also understood as consideration for others.

Li. Li or "propriety" is used to refer only to observing rituals of sacrifice to ancestors properly. But
Confucius extended its meaning to the proper behavior called for in every situation (Adler 33). In short, li
is putting ren into practice (Molloy 234). This is why proper behavior is useless without benevolence: "A
man who is not benevolent - what has he to do with rituals?" (Analects 3:3)

Junzi which is often translated as "gentleman" or "superior man." The original meaning of Confucius
would call a person dedicated to the cultivation of ren a chuntzu (junzi) chuntzu is "son of a noble," but
since Confucian nobility is not about lineage but about benevolence, a son of a noble is the person that
strives to be humane. Confucius said: it is to "love others" or to "care for others" (Analects 12:22). This
love

Hsiao. But what exactly does it mean to be good, to be benevolent, or to be humane? for others has its
starting point in another important virtue for Confucianism: Hsiao or filial piety. Since the love for
parents is innate, "might we not say that filial piety and respect for elders constitute the root of
benevolence?" (Analects 1:2). Hsiao is not only about one's parents and siblings, but also about respect
for elders, and veneration for one's ancestors (Molloy 236).

Shu. In shu or reciprocity, we see a practical advice on ren; that which you want to realize for yourself,
you must also help others realize for themselves (Analects 6:30). A famous reformulation of this is the
golden rule: Do not do unto others what do not want to be done unto you (Analects 15:24).

The Five Classics

The Book of History (Shu Jing) is an anthology of historical material about kings from earliest times up to
the early Zhou period (c.1100-256 BCE). s

The Book of Poetry (Shi Jing) is a collection of 300 poems of the Zhou period.

The Book of Changes (Yi Jing) speaks of the basic patterns of the universe.

The Book of Rites (Li Ji) lists ancient ceremonies and their meaning.

The Spring and Autumn Annals (Chun Qiu) comprises historical records of the state of Lu, where
Confucius lived, and ends with a commentary.

The Four Books

The Analects (Lun Yu) are the sayings of Confucius and his conversations with followers.

The Great Learning (Da Xue) is a short discussion of the character and influence of the noble person.

The Doctrine of the Mean (Zhong Yong) speaks in praise of the mean or equilibrium.

The Mencius (Mengzi) is a long collection of the teachings of Mencius, a Confucian who lived several
centuries after Confucius.

The value of Confucianism lies in its religiosity, which is manifested in its understanding of humanness,
this-worldliness, and immanence. To understand this further, let us look at four of the salient features of
this spiritual orientation.

What distinguishes the human approach of Confucianism is its emphasis on education. Learning is
understood by Confucians as character-building. The process involves an existential commitment to the
task of self-realization through the conscientious cultivation of the "great body." This is the unceasing
process of learning for acquiring knowledge. In this case, self-reflexivity is constantly practiced as part of
the daily routine. In this sense, the Confucian self is never static, but is a dynamic, ever-changing
process.

The second salient feature is the commitment to the intrinsic reasonableness and meaningfulness of this
world here and now-a sense of this-worldliness. This commitment is not a mere submission to the status
quo, but is rooted in the desire to transform the world from within the self. The point of departure for
building a moral life is to discipline the body. The six arts that constitute Confucian education-ritual,
music, marksmanship, horsemanship, calligraphy, and mathematics-are forms of training the body. On
the one hand, the understanding that the state of the world is not enough allows Confucians to dream
of a better world even if they are so rooted in this world. The decision to be in the world and to immerse
one's self in the economic, political, and social affairs compel the Confucian to confront the "mundane"
and "secular" order.

While Confucius was this-worldly, he was not concerned with the improvement of the secular order. The
Confucian ideal has a transcendental dimension. The idea that the human Way is sanctioned by Heaven
implies that this-worldliness is profoundly religious. But there is something unique in this understanding
of the Way, because this cannot prevail on its own; humans play an important role. It is this conflict
between his sense of mission (that he was entrusted by Heaven the Way) and his sense of deficiency
that initiated a dynamism in Confucius to be an inexhaustible student and a tireless teacher.

Lastly, adherents embrace a deep faith in humanity. For them, the human condition can be improved
and society can be transformed. This understanding flows from their belief that human nature is
unfinished and forever improvable. This is a sense of duty rooted in the understanding that we are
irrevocably embedded in this earth. If we cannot care for this world, there is no other world to run to.
This worldliness carries with it human relatedness. As stated above, the self is at the center of human
relationships. The process of learning to be human cannot be severed from the relation to one's family,
neighborhood, community, or state; it is a deepening process of self-knowledge and self-understanding.