Analects 2:3

In this particular day I shall interpret a verse from the Analects, namely 2:3.   In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘Lead the people with governmental measures and regulate them by law and punishment, and they avoid wrongdoing but will have no sense of honor and shame.   Lead them with virtue and regulate them with rules of propriety ( li ), and they will have a sense of shame and, moreover, set themselves right.’ ” ¹

Firstly, let us discuss the theme of the verse.    The theme revolves around the “regulation of virtue, not law or force” as an essential factor in achieving social harmony.   Confucius believes that in using virtue, the people of the State will avoid the tendency of robotic conformity, and instead be active followers that mold their ethical character in the process.   By molding one’s character, with the assistance offered by the example of one’s leader, one can be a more effective citizen of the state.   By being shaped morally, the citizens of the state can contribute greatly in establishing order and harmony.  This is because they have the full understanding of the responsibility they have, not only for themselves but also for their government and their co-citizens. 

Let us reflect on this theme in the first sentence of what Confucius has spoken. 

“Lead the people with governmental measures and regulate them by law and punishment, and they avoid wrongdoing but will have no sense of honor and shame.”

Reflecting on the statement, purely ruling by the staunch use of law and punishment is not helpful but rather detrimental to the state.   This is because laws and punishment do not always conform to virtue.   They promote order but mainly for the sake of following the laws and for fear of punishment.  It is following the law mechanically but not heartily.   It does not promote the same sense of order into the people’s being.  Rather, it molds the people into mere conforming individuals, never having a sense of individuality and uniqueness.    This is what the phrase “have no sense of honor and shame” talks about. Individuals that are similar to machines do not recognize the importance of honor and shame, for their primary concern is that as long as they fulfill the law, and as long as they keep their hands off out of any trouble, all is well.  In other words, regulating by punishment and law ceases the opportunity of active involvement of a state.  It ceases the opportunity in having a communal sense of responsibility with others, or with communicating with others.  It ceases the opportunity in realizing one’s humanity, and instead promotes apathy.

Following the law should effect transformation within the person.   And the leader should be the first to manifest it in his way of life and his way of leadership.   It is by life practice that a leader is truly a leader.  It is the best accomplishment he can bequeath to himself, to his family and to others.   True leadership is by life example anchored in righteousness and virtue.

 Apathy, on the other hand, is worse than treason or any state crime.  This is because a citizen does not fulfill his duties to the state.  Not fulfilling one’s duties to the state, therefore, invalidates one’s allegiance to the state and one’s responsibility in making it better.  A citizen needs to animate his citizenship so that he will mold his ethical, social, and political principles.   This is seen when he does not only conform to the law, but also lives it in his life in the right manner.   But this opportunity is robbed by the presence of too much conformity with the principles of law and punishment. 

The spirit of the law is the value of the law.  The value of the law is the good of all.  The good of all is the understanding of the spirit of the law and practicing it in life.   Conformity is an act of recognizing the law.  It does not necessarily mean living the spirit of the law.   To live the spirit of the law is to be transformed by it with values.

“Lead them with virtue and regulate them with rules of propriety ( li ), and they will have a sense of shame and, moreover, set themselves right.”

In this second part in the statement of Confucius, it emphasizes the notion that if a ruler practices virtue in his way of governing his people, not only that he promotes order in the state, he also molds their character.  This molding is done because of the ruler’s example.  He becomes a credible leader with integrity by his examples.  In this way the people will realize the importance of virtue.   In this way the people will be moved to reform their lives.  In this way they learn a “sense of shame” and “set themselves right”.    To simply put it, because of the effective implementation of the leader that is rooted in virtue, the people not just conform to the law but live by the law.   They learned a sense of shame for their leader showed them respect and propriety, which moved them to show reciprocity.   The benevolence of their leader can give a sense of empathy that is invoked in the being of an individual, regardless of any social status.   It is in this way that the people are refining their attitudes or “setting their life’s direction to what is right”. 

The Confucian verse emphasizes the fact that good governance must not focus solely on the staunch observance of laws, or the forceful implementation of it.  Force cannot bring peace and harmony to a state.  Force cannot breed anything but force itself.   It cannot bring any good.   To regulate or implement effectively, a ruler must do it with benevolence and virtue.  In this way people will not be reduced to mere robots conforming to a life of apathy.  By being able to emulate and regulate in the same benevolent objective and attitude, a government and a state will attain social harmony.   This is because the people are involved, alongside their government.    It is in this involvement that people become less apathetic and more accomplished.  It is this involvement that the ruler of the state becomes more credible and efficient.  It is because of the dynamic actions of the citizens and the ruler which make possible the achievement of social harmony.  

Leadership is a call to rule within oneself first before ruling others.  Good governance is right interpretation and implementation of the law.   Founded on virtue, this will bring about harmony among the people being led.  Good governance is living together the spirit or value of the law.   The law is an instrument of leadership and becomes a real connection between the leader and the people only when both the leader and the people become better persons out of it.

Source:

   1.        Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 22

SYNTHESIS PAPER IV

Philosophy for the Ancient Chinese, as depicted by Confucius, is something that is lived.  This is depicted in the way Confucius lays out the steps for self-cultivation.   This self-cultivation is aimed at being a “chun tzu” or a “noble man”.    Before we go over the answer presented above, let us first clarify how the term “philosophy” is to be understood in the Chinese civilization. 

“Philosophy” has varied definitions and descriptions, depending on the country or on the school of thought which uses it.   However, the Chinese people have a definite concept of Philosophy.   In Fung Yu-Lan’s book, A Short History of Chinese Philosophy, he describes “philosophy” in the Chinese civilization as “a type of reflective and systematic thinking” ¹.   

What Lan is trying to say in the description that he gave, was that Philosophy is reflective because its essence is about knowing and understanding basic life experiences, knowing realities, and establishing wisdom out of such.    It is systematic, because it involves certain processes about one’s experiences in life that helps him to establish knowledge and wisdom.   These processes begin in one’s recognition of facts, connecting the facts to the realities in society, and connecting them to one’s personal vision, aims, and realities.   Moreover, these processes show that every reality or experience always has wisdom in it.  This wisdom is yet for one’s discovery as he goes along in life.  This then leads him to the elevation of the mind rather than simply recognizing facts and information.    It is in this that one gets to cultivate himself into a person with values.

Every experience or every reality has a message.  The need to discover its message and to take this message into the depth of one’s life, are the core purposes of philosophy.   This means that philosophy, in this sense, assists one to become a noble man.   The steps on being a noble man are extending one’s knowledge, rectifying one’s mind, investigating the knowledge or the things around one’s environment, and finally making the will sincere.   These four steps depict philosophy as something that is lived, thus experienced, in the principle of action and deep reflection that is implicit in the said steps. 

In extending one’s knowledge, one needs to utilize all that he had learned by the means of practice.  In rectifying one’s mind, one needs to take a step back and examine his way of thinking things through.  In investigating the knowledge or things around one’s environment, one needs to cross-examine the ideas and find meanings in them.   In making the will sincere, one needs to evaluate his intentions in order to actualize it.

 Based in all of these, it can be said that the common concept between these is the principle of action.  In order to experience something, one must “initiate” it.   One must take the first step to understand and actualize ideas, principles, or concepts.   This is the same for the steps to cultivate one’s own self.  One cannot perform a step without acting it out.   Once cannot “learn” a step unless he “acts” the step.   One cannot extend one’s knowledge without “acting” the action of extending it.  One cannot make the will sincere without “acting” the action of making it sincere.   It is in action that one is able to experience something new and worthy.

Another common concept among these is the principle of deep reflection.   Before doing anything, one must engage in deep reflection.  This is implicit in the steps to self-cultivation.    As one “acts” the action of extending his knowledge, making his will sincere, rectifying his mind, and investigating things, he also involves himself in deep thinking.   One cannot cultivate himself properly without having a moment to gather all that he had learned in the steps and deeply think about its effect and significance in his way of living.   It is in the deep reflection of things that one is able to appropriate the learning he had gained and the improvements that he did in the course of cultivating himself.    In this sense the individual fuses the learning with himself.    All the ideals he had gathered are not suspended in the corners of his mind.  It is embedded in the way he lives these ideals.   It is in reflection that one is able to involve his thoughts, ideals, and notions to life. 

Every message of an experience or reality has hidden meanings and principles.   When one discovers the meanings of the message and its principles, he becomes a man of knowledge.    But when one applies the meanings of the message and its principles in his life, he becomes a man of wisdom, a noble man, a “chun tzu.”

The steps provided by Confucius to cultivate the self recognizes philosophy as something that is lived.  It emphasizes that reflection and action are significant in the process of self-cultivation.   Philosophy engages the individual to think deeply about his life.   It is this direct involvement in life which makes the steps philosophical in nature.     It is a gradual learning and relearning.   It is not simply done in a random fashion.   It is life and being transformed by experiences and realities.    Moreover, the steps justify the notion of experience in the sense of action itself.   Experiences are life’s inputs that should sharpen one’s understanding of self, his relation with others, his aiming for happiness, and his relation to values.   Philosophy helps one to realize that the meaning of life is truly the practice of knowledge and wisdom discovered from one’s daily experiences and realities.  

Doing the steps of self-cultivation justifies the notion of Philosophy as something lived.  This is because as one cultivates himself, he involves all that he had learned, whether factual or ethical, in his life.  He does this by reflecting deeply with all the episodes in his life and acting accordingly to the lessons he had realized in the process.   For Confucius, philosophy is something that is lived.  It is lived because all of us have a share of that labor in thinking deeply and acting out our learning.   Philosophy is something that is lived because it is directly involved in daily life. 

These realizations, however, must not be considered as mere discoveries that one keeps for the sake or for intellectual satisfaction.  This must be used, be animated in the sense of applying this directly to our lives.   Realizing Confucius’ idea is not enough to fulfill our responsibility to ourselves, to our family, to our colleagues, and to our community.  We must treat this realization as a turning point for us to do something about our mistakes and align perspectives to moral standards.

  We must treat this realization as a reminder of our responsibilities in the personal and social aspects of our lives.  Just merely speaking about the good deeds done in the process of self-cultivation cannot solve the current problems in our lives concerning our duties to our families, colleagues, teachers, and our government.   We must rid ourselves of the irresponsibility, fear, and laziness in making sense out of what we learned.   We must live out the sense that we had always been thinking all this time.  We must break free from the four walls of the classroom and start living our lives properly, with our mind and hearts not separated from each other.  This is what we should do with the realization at hand.

 One must stop confining himself only with thinking or only with speaking.  One must do something about the situation at hand.   It is in this way that the knowledge and the learning that we have accumulated in our educated years will bear fruit and actually make our lives more fulfilled.  In this way, reforms concerning government, family life, school life, and other social and individual aspects of our existence will be a reality.   One can be a good citizen, parent, child, and government official, no matter how bad his character or reputation was.  One must be transformed by life experiences and realities.    But one has to exert efforts and connect his will to understanding life and living it fully.

Connecting all of these points in the life of a Chinese Philosophy student, it connotes that these Confucian philosophical principles are useless when one does not practice and live them.  Simply memorizing or studying them for the sake of grades is a philosophical malpractice.  Practicing a philosophical thought or idea is not confined in literally rushing onto the streets and starting a demonstration.  Even in the simple attitude of studying harder when one fails, accepting opposing thoughts from colleagues, learning from constructive criticisms, or never failing to submit requirements are real principles of living.   This can also be applied in the student’s private life, such as being an obedient son or daughter, or a good brother or sister.   How a student is gradually transformed by every success and failure he or she encounters in classroom, in society, in family, in relationship, in his or her vision, in his or her spirituality and in all aspects of life is the measure of the kind of attitudes he or she has developed in life.   Whether it is a student or a person in any status, every experience or reality is an element that brings something new in life.   But this something new should be discovered and learned with right attitudes.   What Confucius wanted to convey is that whatever winds that come in life, those with right attitudes can just get along with it in ease, discover the new additional principles of righteousness, and live these principles with persistence and consistency.

Merely realizing the essence of Confucian philosophy is not enough.  What makes it complete is how one student lives with it and relates with it in all aspects of his life.  It is not just a required subject measured in units or compliance of requirements for passing or obtaining a satisfactory grade.   Anything in life, framed in whatever situation, should be considered by one in its value.    Any subject in whatever field of study has premium value in life.   This should be realized by any student.   In everything that one does or encounters, he or she should discover its value so that he or she finds meaning in it.    It is meaning that makes the learned value worth living.

 Being a student in Chinese Philosophy is one chapter of life which has value and meaning.   There is something worthy in it.  One should not take it for granted.  This is also true with other subjects.   Anything has worth for life.   Nothing is useless.  But one has to discover that worth.   It is transformation in life through learning that matters most.  It is being transformed by virtues that matters most.   As a Chinese Philosophy student, one should experience his thinking by putting into action the ethical principles that he came to know in his life.   It is in this real and active involvement that one is able to do something about his life.    It is in this active involvement that one is able to not just be a mere Chinese Philosophy student.   It is in this active involvement that a simple Chinese Philosophy student is able to fashion himself into a modern “chun tzu”.    After all, it is the practice of virtues learned from daily experiences and realities of life that measures a life fully lived.  This is what Confucius wishes to convey.    It is this treasure that philosophy wishes each one to find. 

Source:

   1.       Fung Yu-Lan, “The Spirit of Chinese Philosophy”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 2.

Analects 2:1

In this particular day I shall interpret a verse from the Analects, namely 2:1.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘ A ruler who governs his state by virtue is like the north polar star, which remains in his place while all the other stars revolve around it.’ ” ¹

Firstly, let us discuss the theme of the verse.  The theme revolves around the concept of the “chun tzu” as the Philosopher-King.  Confucius believed that if a ruler uses virtue in governing his people, then the state will be more effective and be more harmonious.  For the ruler gave goodness, it is then goodness that will come back to him.  In this way that the people follow him and thus make government transactions easy and effective. 

Let us observe this in the first part of the verse.

“A ruler who governs his state by virtue is like the north polar star.”

In the verse, it can be observed that the ruler is compared to a north polar star.  The direction of the “north” had always been the image for “uprightness”.  The star, on the other hand, is the typical metaphor for people who have that quality of being looked upon by others.  Combining these two, it perfectly encapsulates the image that Confucius wishes to see in a ruler, which is upright and worthy of emulation.   Uprightness is seen in virtue, and this is important when one is a leader.  This is because it is virtue which makes the laws strong.  It is in virtue that makes the implementation of the laws effective.  It is in virtue that a leader is being followed by his subjects.   Virtue is necessary, for it shows the benevolence of the leader.  If the leader is anchored on benevolence then his laws and rules will show it, thus giving the people a good life and a good government.  This is the reason why such leader must keep his virtue.  If he loses this virtue, all the laws and the notions of order will break down, and be forgotten. 

“which remains in his place while all the other stars revolve around it.”

In this second part, it gives the condition that a ruler needs to be staunch in his sense of value.  He must not falter.  This is because he is the point of reference of his state.  If a ruler shows virtue in his governance, then surely the people will follow him.  This is because of the sense of evidence that the people see.  It is a natural tendency for people to seek for someone that confirms a certain virtue for them to actually do it or apply it in their lives.  The ruler must keep this responsibility in mind.  

Achieving social harmony is not an easy task.  It starts from the leader who organizes and governs his people.  This is because it is the leader who is the reference of the people in the actuation of values.  It is in this sense that the leader must be staunch in his values.  This is because it is in these values that he becomes credible and effective.  It is in this way that the people are moved, making them be effective citizens of the state.  It is in this sense that a ruler can be a noble man.  Being rooted in goodness and unselfishness, he sees more than himself.  He sees the bigger scheme of things, and reflects on the possible actions that will promote unity and not disrupt it.  He does not concern himself with material pursuits, and instead busies himself with the matters of cultivating his virtues.  It is in this self-cultivation that a ruler is able to solidify his benevolent purpose in whatever he does, whether it will be in terms of politics or individual life.

It is in the principle of influence and emulation by the leader that social harmony is achieved. Each member of the community whether ruler or citizen, should prioritize and practice virtue as a way of living.  Prioritizing virtue and practicing it breeds goodness and unity.

Source:

   1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 22

Analects 8:6

In this particular day I shall interpret a verse from the Analects, namely 8:6.   In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Tseng Tzu said, ‘A man who can be entrusted with an orphaned child, delegated with the authority over a whole state of one hundred li, and whose integrity cannot be violated even in the face of emergency – is such man a superior man?  He is a superior man indeed!’ ” ¹

Firstly, let us discuss the theme of the verse.  The theme of the verse primarily revolves around the “state as big family”.   This emphasizes the notion that in achieving social harmony, the state must emulate the same values that is observed in a “family”, which is considered as the basic social unit in a society. 

Let us observe this theme in the first part of Tseng Tzu’s reply. 

“A man who can be entrusted with an orphaned child, delegated with the authority over a whole state of one hundred li.”

Reflecting on the the phrase above, it gives the notion of the ruler of the state as a “father” which governs the family.  This is seen in the usage of the concept of an “orphaned child”.   Being an “orphan” implies abandonment.   Putting this idea into the concept of the state, the “orphaned child” may be considered as the neglected citizens of the community.  The financially poor are some examples of these “orphaned children”.    The task of the ruler, therefore, is to assume responsibility not just for the well-off in the society, but also for the marginalized people living under his government.

  He must never cease the role of “father” figure of  always providing, protecting, and correcting his “children”, even if these “children” are not his own.  If such ruler can give care even those who are not of the same disposition as him, then surely he can manage the state properly because he knows how to serve his citizens from whatever social status they may be.  It is in this non-subjective way of service that a state can be effective, for all people are given the same amount of service and treatment. 

The value that is observed in a family that is shown in this sense is the value of responsibility.  In every family, there is a breadwinner which assures the well-being of his children.  The head of the family never ceases to accomplish this responsibility.  This responsibility is further stretched in the concept of governance.  The rule is the “father” which governs his “big family”.  This is justified in the sense of responsibility that the ruler has for his people.  He takes care of them, protects them, and corrects their wrongdoings no matter what status in life they may belong, just like a typical father in each family. 

“And whose integrity cannot be violated even in the face of emergency.”

In this second part of the reply given by Tseng Tzu, it can be observed that it focuses on the concept of validating the actions done by the “father”, in other words the ruler of a state, in dire times.   In a family, whenever there are crucial decisions that are needed to be made, usually, the father has the final word.

This is because the “father” is deemed to be the one who has the adequate authority to decide the fate of the family, for he has the adequate awareness of the well-being of the family.   It is in this sense that his integrity is not violated.  This is still applicable to the concept of a ruler.  Because he bears the responsibility of taking care of his people, it is undeniable that he has the knowledge of its well-being.  This gives him the integrity that is inviolable whenever he makes a crucial decision that can either benefit or harm his people.  It is inviolable in a sense that he manifests his desire to preserve the well-being of his “big family” by the laws or proclamations that he gives.  His integrity is inviolable for in the first place, he was not thinking of himself.  He was thinking about his people, his “big family”.   There is nothing to violate if there is no selfish desire or goal to begin with.

The state is no different from a family.  It is composed of a “father”, which is the ruler, a “mother”, which is the government, and “children”, which are the people in the state.  In a family, members help out each other, and look out for each other in dire times.  It is in this support system that a family is able to function and survive for a long time.   The sense of responsibility helps each member of the family to mold their character as they learn humility, respect, order, and discipline as they fulfill their roles in the family.  This is the same for the state. 

The state, being the “big family”, requires the cooperation of its other members, namely the ruler and his government.  Each must look out after each other, and must prioritize the well-being of both.   This reciprocal responsibility paves the way for social harmony.  This is because as each member rid their selfishness and begin to think about the welfare of other members, they actually became one with them.  Assuming responsibility for one another creates a bond between each individual.  When one rids himself of any selfish desire to make it out alone or abandon others for selfish pursuits, he merges himself with the community.   This transcends status, or any social construct that puts a demarcation line among the people in a state.   It is in this communal sense that commands social harmony between each individual.  It is in this sense that every citizen in a state is part of a “big family”.  The family is a basic portrait of social unity.

Source:

    1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 30.

Analects 12:19

In this particular day I shall be interpreting a verse from the Analects namely 12:19.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Chi K’ang Tzu asked Confucius about government, saying, ‘What do you think about killing the wicked and associating with the good?’ Confucius replied, ‘In your government what is the need of killing? If you desire what is good, the people will be good.  The character of the ruler is like the wind and that of the people is like the grass.  In whatever direction the wind blows, the grass always bends.’ ” ¹

Firstly, let us discuss the theme of the verse.   The theme revolves around the “chun tzu” as Philosopher-King.  This theme gives the emphasis that one who has the noblest character is fit to be a ruler.  This is because Confucius believed that a person who is grounded by deep thinking and moral perfection can govern a state properly.   This is because of his example that can motivate others to follow his character.  In this sense a state can be effective and efficient.  This governance, however, does not necessarily mean that the “chun tzu” is required to have a position in government.

Let us reflect on this in the answer given by Confucius to Chi K’ang Tzu.

“In your government what is the need of killing? If you desire what is good, the people will be good.  The character of the ruler is like the wind and that of the people is like the grass.  In whatever direction the wind blows, the grass always bends.”

In this reply given by Confucius, the emphasis is in the qualities of the “chun tzu“.   This is depicted in the notion of a good disposition that can be rooted from deep reflection, which in turn can mold a person in desiring what is good.   A ruler is the point of reference in a society and government.   If he is equipped which such inclination towards the good, then surely his subjects will follow him.  This is because he was the one who made the possibility attainable, seeing that his image represented the concept of how a “man” should live out his life.  It is because of this humanity that people feel related to him, and it is because in this sense of kin that people are moved to follow his way and his ideals.  This is what the sentence “In whatever direction the wind blows, the grass always bends.” is saying.

The right of governance, however, is not exclusive to public officials.  It is also applicable to the ordinary citizens of the State.   Being a “chun tzu” implies one to actively plunge himself into the affairs of state, may it be in being a public official or a citizen.   Either way, these are opportunities to promote peace and harmony.  It is in the effective and efficient fulfillment of roles in the society in which true “governance” is realized.   It is in setting good examples for people to refer to which can truly make good governance.  It does not solely depend on the political experience of the leader.  It needs the cooperation and participation of the people. 

The Confucian verse teaches one that being a noble man means to take the responsibility of governing his people in righteousness.  This governance, however, does not necessarily imply that one must take on a governmental post to actualize good governance.  This can be done even in being an effective citizen who abides in the law and does his job properly.   Setting a good example for one’s colleagues or subjects is what matters in being a true “ruler” of a state.   One does not have to resort to authority in order to propagate the idea of peace and harmony.   In being a worthy exemplar of values, a state can prosper, for the possibility of attaining such moral perfection is being proved by the actions and decisions of a true noble man. 

True leadership is setting a right example to the followers so that they will practice the same ideals.  Every leadership is a call to self-discipline and moral ascendancy.   It is a call that requires selfless service to the people being led.   Thus, a true leader knows authentic humanism, practices it in the service, decides with justness and propriety, considers the followers as partners, and finds strength in virtues. In this way, those who follow him will find fulfillment in their lives.

Source:

  1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 40.

Analects 3:19

 In this particular day I shall interpret a verse from the Analects, namely 3:19.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Duke Ting asked how the ruler should employ his ministers and how the ministers should serve their ruler.  Confucius said, ‘ A ruler should employ his ministers according to the principle of propriety, and ministers should serve their ruler with loyalty.’ ” ¹

Firstly, let us discuss the theme of the verse.  The verse revolves around the theme of the regulation of virtue and not law or force in achieving social harmony.  By regulation, Confucius meant that it is only foremost to put it into practice.  This is because Confucius believed that it is in through virtue that harmony can be established in a society.  If people treat each other with goodness and respect, surely disagreements and ill intentions will be avoided, making each one effective citizens and individuals. 

Let us deepen our understanding on this theme in the first sentence in the answer given by Confucius to Duke Ting.

“A ruler should employ his ministers according to the principle of propriety.”

In this sentence, the emphasis is virtue.  Taking the example of the ruler, treating his ministers with propriety will do him good.  It will be very beneficial for him.  This is because they will respect him as their superior, and thus work more efficiently because of the motivation provided by that real gesture of respect.  It is undeniable that in a workplace such as a government office, pressures can be factors of mental breakdown.  The need for recognition and motivation is needed in such a pressure-filled environment.   Going by the principles of propriety gives both the individual doing it and the persons around him the benefit of being better persons.   In this way administration and other duties will be carried out properly, and negative attitudes such as dishonesty and office politics will be avoided.  This is because each individual sees each other with the same dignity that he sees in himself.  With this kind of treatment, the leadership of the ruler has quality. 

Should the ruler impose respect with brutality and with an iron fist, the results will be the opposite.  Harmony will not prevail for the ruler failed to relate himself with the people around him.  Forcing subjects into submission is not an effective way to promote social harmony.  Instead, it makes the possibility of such harmony remote.  Force begets force.  It does not imply order.  If one forces people into recognizing them, one will receive the opposite of what he is expecting.  This is observable in the practices of dictators around the globe.  They envisioned a future strengthened by an iron fist, thinking that it is only in force that people will recognize their resolves for the society.  But in the end, revolutions destroyed the very foundations of their empire.  If they had treated the people the way they deserved to be treated then maybe things will turn out differently. 

“Ministers should serve their ruler with loyalty.”

This second phrase implies reciprocity in the part of the subjects or the subordinates of the ruler.  This is an essential part of promoting social harmony.  This is because a society cannot be considered as one when there are no people which constitute it.  Harmony cannot be done without the participation of both ruler and his subjects.  Without the reciprocity between these two, nothing will happen.  If the subjects are too apathetic in recognizing the efforts done by their ruler, then social harmony will never be a reality.  Cooperation is needed in building up a harmonious society.  Without the contributions of each member in making it better, the idea of harmony will be dismissed as a mere ideal. 

In this sense one can look at the regulation of virtue being not exclusive to rulers of a state.  The people that constitute the state are involved in this regulation as well.  The people should treat their leaders and their community properly.  In this way social harmony can be preserved, making government transaction and other social activity cultivate each person in the community.   

The Confucian verse gives the emphasis of regulating virtue instead of force or law.  Humanism in leadership can promote more cooperation and motivation to the citizens.  Leadership is a matter of partnership between the ruler and the ruled.  Propriety in hiring personnel begets loyalty on the part of the one hired.  Propriety in hiring entails objective evaluation of the abilities, skills, competencies and values of the personnel to be hired.   It is in this that the one hired finds appreciation and recognition of his qualifications.  With this attitude, the ruler becomes a true example of propriety. This manifests also his integrity.  Rulers with moral standards are worthy of respect, trust and loyalty.

Source:

   1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 25.

Analects 2:15

In this particular day, I shall interpret a verse from the Analects, namely 2:15.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘He who learns but does not think is lost; he who thinks but does not learn is in danger.’ ”  ¹

Firstly, let us discuss about the verse.  It revolves around the theme of “investigation of things”.  This step is essential in the development of a noble man, for it is in the examination of one’s mind that he is able to utilize all that he learned from his life.  It is in this way that he can act accordingly and effectively in the society. 

Let us reflect on this theme as we scrutinize the first sentence in the verse. 

“He who learns but does not think is lost.”

This first sentence means that it is but a fruitless endeavor when one simply gathers all of the information that he possesses, and does not even reflect upon it.   This is because it does not improve his way of life.  It does not expand his way of thinking.  It simply piles up inside one’s mind, until it is forgotten and later on, disposed.  This is the common attitude among students that get a passing grade on a subject, or finish taking a particular subject.  All the information that they have “piled” during the time that they have took the course will stay there for a limited time and be eventually forgotten.  This is because they fail to think about all those information.  They fail to realize their potential if they ever delved deeper into what they have learned.   They fail to incorporate themselves into scrutinizing every piece of knowledge, in such a way that it would help them to live their lives better.  They fail to see their involvement in that knowledge.  They failed to connect what they learned to their actual situations, to their plans, to their achievements, to their failures, to their trials, to their strengths, to their weaknesses, to their relationships, to their families, to their traditions and to their moral principles.

Scrutinizing one’s learning is essential when one wishes to fashion his character.  This is because it is in the mind which one’s action comes from.  The mind is the source of a person’s learning.  It is because of this essential function that the need for organization is the top priority.  This organization can be done by investigation of things.  This is because it makes the mind have that method of keeping what one knows be animated, may it be in a form of teaching or some other alternatives.  It keeps the information from being forgotten, because the individual is actively re-learning it again with all the effort that he has.  It is with this continued process of learning and relearning that one polishes his mind, and becomes more composed and wise as he grows. 

“He who thinks but does not learn is in danger."

In this second phrase in the verse, it tells us that even an intelligible person is not exempted from the discipline of the mind.  “Danger” in this sense is the risk of being misled by one’s thoughts, to the point that it will lead him to a bad lifestyle that can stop him from being a good person.   This phrase emphasizes the primacy of being broad-minded and humble.  Learning is supposed to be the fruit of thinking.  One must constantly be open.  He must constantly welcome new learning and humble himself in the process.  The investigation of things is applied when the individual takes a step back and examines himself.  He “investigates” himself, evaluating whether he is acting accordingly or not.  When one examines himself, both inside and out, he will be able to improve himself.  He will not repeat the same mistakes he committed in the past.   He will realize what he missed or overlooked in the course of his life.   He will not be in “danger” for he carefully thought out his actions, making him do the proper thing and improving his life. 

The Confucian verse teaches one that the investigation of things is essential in learning effectively.  In this way, one actively widens his knowledge, making him grow and innovate each day. This really contributes to the perfection of his character.   One’s learning should be thought about well.  It should be applied to one’s daily living.   Moreover, one’s thinking should facilitate learning. Thinking involves a thinker, an object of thought and a process.   One should learn from what he thinks or else he is empty and is lost in his way.  It is therefore proper that one thinks of worthy things because only with them that there is learning.  Unworthy things are empty and do not bear lessons to learn. 

Source:

   1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 26.

SYNTHESIS PAPER III

Ancient China was marked with rebellions and political dissensions by dynasties.  Dynasties were the notable political systems during that time.  These represented power and authority of ruling families. These espoused aristocracy, patriarchy and imperial power.  The emperor was symbol of absolute power. Wars and series of political upheavals made rigid impact in Chinese civilization.   States were at war with each other, each having the sole objective of snatching authority for political gain.  In such a turbulent time, poverty was a highly disturbing social reality.  Legalism, that is, strict adherence to legal codes and the absolute power of the emperor were prevalent.  Political oppositions were brutally silenced.  Many books were burned and many scholars were murdered.

Until the time of Confucius, he witnessed the death of morality both in the personal and social aspects of rulers and government leaders.  He witnessed the wars between states, the violent revolutions between them and the disintegration of families because of power.  These had domino effect to the citizens who looked up to their leaders.  Yet in the later years of his life, he experienced appointment to a government position, but he resigned from his post due to such realities.  He preferred to teach the Five Classics (Classics of Poetry, Book of Documents, Book of Rites, Book of Changes or I Ching and Spring and Autumn Annals).  He was poor and yet undisturbed by material lackness.   He was instrumental in the conviction that one must learn the common Chinese tradition of strong family loyalty, ancestor worship, respect of elders by their children, and respect of husbands by their wives.

For Confucius, the family is the basis of ideal government.  He made famous the Golden Rule which says, “Do not do to others what you do not want done to yourself.”   Thus Philosophy in the Ancient Chinese, as demonstrated by Confucius, is personal and governmental morality, correctness of relationship, justice, and sincerity.   These characterized the way Confucius describes the superior or noble person and an ideal government.

 Confucius presents a solution in resolving the conflict concerning the wars and impropriety during his time by this philosophy.  Proper conduct and righteousness are the basic requirements for a happy person and a government that cares for its people.  Each man should transform himself to that of a “chun tzu” or a “noble man” through the practice of the Golden Rule, morality, justice and sincerity.

 This solution he presented is deemed to be the way of developing personal and governmental moral standards in order to create a harmonious society and a well-directed government.  This is to counter the negative influences of exclusivism in dynasties, disintegration of families,  disrespect  of tradition due to wars or conflicts, materialistic craving of power, and improper behavior. 

Confucius believed that for harmony and goodness to be realized in a larger scale, it must first start in the family where each one is rooted.  A family that practices morality, justice, sincerity, care for others, and humility brings up children who will have the same values.  These children will constitute the good citizens or even good rulers of a state.  Traditions, family loyalty, worship of ancestors are things which should be preserved along with morality and righteousness.

 For one to become noble, he must have specific characteristics.  These are goodness (jen), filial piety (hsiao), brotherly respect (t’i), conscientiousness (chung), propriety (li), wisdom (chih), and righteousness (yi).  It is through these characteristics that the noble man is able to promote goodness and harmony.  It is through these characteristics which made him equipped with the right disposition to seek and understand the “truth” as he cultivates himself.  Every process however, has a particular starting point. In the development of the noble man, Confucius gives primacy in being staunch concerning tradition. 

Moreover, tradition is important for the Chinese people for it represents their reverence for their ancestors and the longevity of the family line.  William Lakos, in his book Chinese Ancestor Worship: A Practice and Ritual Oriented Approach to Understanding Chinese Culture explains the matter concerning ancestral worship: 

“Ancestor worship eventually provided the grounds for the most enduring social system in world history.  It provided the conditions, values, and rationale for the benefits and care and protection provided by families extending to the wider polity, and the sense of durability, order, hierarchy, and harmony within this society.” ¹

Reflecting what Lakos has explained, it can be concluded that the ancient Chinese people see the tradition of ancestral worship as a manifestation of the concept of humanity as the center of all things.  It depicts the sense of action in making alive certain concepts such as order and harmony, in an individual’s own volition and own effort.   Relating this concept back to tradition, it is in this sense of action which makes tradition a source of moral principles.  This is because it provided perfect sense as to why things like ancestral worship is done and why is it important to do such gesture.  A source needs to be a testament for an ideal or a concept.  Tradition perfectly depicts this characteristic. 

It is because of tradition as a “source” of moral principles which made it as the starting point of developing a noble man.  Tradition itself represents the values of goodness, filial piety, propriety, brotherly respect, conscientiousness, righteousness, and wisdom.  It depicts goodness in its way of training the individual to be not selfish.  This is seen in the example of ancestral worship.  It teaches unselfishness by the very action of taking time to venerate the ancestors.  It depicts filial piety by the notion of responsibility of a son or daughter to his or her family.  It represents propriety by the staunch following of the structures in action presented by such tradition, which molds an individual into acting accordingly.  It represents brotherly respect in the sense of community presented by the participation of an individual in a particular ceremony or celebration.  It represents conscientiousness by developing awareness which is rooted from the practice of propriety.  It represents righteousness by the teaching of correcting one’s way of thinking and action which is rooted from the notion of goodness, filial piety, propriety, brotherly respect, and conscientiousness.    It depicts wisdom in the notion of the followers making innovations about such practices in relation to their time or period.  It is because of these characteristics of tradition which make it a perfect training ground for an individual who wishes to be a noble man.  The essence of every gesture rooted from tradition gives one the opportunity to mold his character and attain moral perfection. 

The Confucian philosophy is about personal and governmental morality. This is because Confucius believed that in order for goodness and harmony to be actualized, it must be first realized by an individual within him and later practically realized in being within a government.  This realization is done as he cultivates the characteristics of the “chun tzu” or the noble man which are goodness, filial piety, brotherly respect, righteousness, conscientiousness, propriety, and wisdom.  The process of cultivation is said to start from the staunch observation of tradition.  This is because tradition is deemed to be the source of all moral principles, which animates the values by the principle of action that can greatly help an individual in perfecting his character.

 To practice what is moral is the purpose of living.  It is the philosophy of Confucius. The practice of it involves all aspects of life.   Beyond dynasties, patriarchal leadership, wars, and other painful realities, there is something more important than that. That importance is the development of person and society.  Confucius believed that it is only in living a proper life inclined to what is good that completes the humanity of an individual.  This is the “truth” that is sought for, and this seeking does not stop as long as one still exists and can still improve himself.  

Whether one is Chinese or not, life’s purpose transcends race, political affiliation, socio-economic status, tradition, or personal circumstances.   Life has a purpose and that purpose is something to be realized by seeking what is moral and living it without ceasing.  Wars, rebellions, factions, biases, prejudices are results of impropriety or immoral decisions of selfish men.

There is no gain in wrong things.  It is living life in morality that one is never disturbed by material lackness, thirst of power, selfish desire, craving for fame and temptation of the flesh.   The purpose of life is fulfillment or happiness through the practice of virtues.  Moral values or virtues are the paths to authentic, happy and harmonious life, but this is a matter of choice.

The making of choices in life also implies freedom.  Freedom implies the wisdom of how to live a happy, fulfilled life.  The wisdom of right living is to actualize one’s freedom of choice anchored in the moral standards that lead to real fulfillment or happiness.   Life is a series of choices meant to understand the wisdom of moral life.   The understanding of this wisdom in living a moral life is not without challenges.   And it is one’s duty to unravel these challenges so that he can make his life more meaningful.   

Reflecting further, living a fulfilled life requires that one looks back at the past in order for him to understand how to live in the present.  The purpose of life is fulfillment or happiness.  As one realizes his purpose in life, he sees these purposes in the framework of the three dimensions of time namely past, present, and future.

The past, like traditions, is meant to be looked back in order to draw learning out of the experiences of the ancestors.  These experiences of the past are sources of understanding on how to live in the present.  Out of the past, one can formulate questions.   Questions lead one to truth and to the wisdom of one’s purpose in life.   From the past experiences one can make innovations out of the context of the present. These innovations are manifestations of one’s freedom or his ability to make choices.   And because of this, living the present becomes very exciting and fulfilling.  The past cannot be changed.  What can be changed is the attitude of the person towards the past.  Out of the questions he formulated based on the past, he searches for the answers by making innovations out of past experiences of the ancestors and one’s own .  In this way, he transforms his life in the present so that he can build a promising future.

As one realizes his purpose, he begins to see that his purpose is actualized by his choice.   An objective cannot be carried out without a sense of willingness in the part of the doer.  The action of choice implies movement.  Without this sense of moving forward, a purpose is degraded to a mere ideal. 

The making of choices in life also implies freedom.  Freedom implies the wisdom of how to live a happy, fulfilled life.  The wisdom of right living is to actualize one’s freedom of choice anchored in the moral standards that lead to real fulfillment or happiness.   Life is a series of choices meant to understand the wisdom of moral life.   The understanding of this wisdom in living a moral life is not without challenges.   And it is one’s duty to unravel these challenges so that he can make his life more meaningful.  Like what Socrates said, “An unexamined life is not worth living”.  This means that each reality one encounters is an input to discover the greater challenges of life.  It is through careful cross-examination of his life through deep thinking and reflection that he can realize these markers which can greatly help him improve himself. 

Yearning for a moral life is not easy.  It entails discovering one’s strengths and weaknesses.  It requires     right attitude towards the challenges of life, the truth regarding change, being transformed by change, and becoming wise in living with change.  Without understanding change, one cannot become good. 

This is the same with the Heracletian maxim, “You cannot step into the same river twice”.   Relating this to moral life, it means that change is the fundamental reality that draws out a person’s ability to decide for the best.   But one can choose also to decide for what is not good.  Life is like an enterprise which displays all the opportunities for one to discover fulfillment and happiness.  But a person cannot have all of these opportunities for himself.  A moral person chooses only what best fits him.   He must not choose anything out of whims and caprices.  It is in the careful choosing of the appropriate opportunity that one can effectively fulfill his life.  It is in this way that he discovers something “new” about himself.   It is in this way that he becomes best out of what he does.

To be moral is to be human first.  It means one has to start from the fact of what he is, who he is and why he is as he is.  Becoming righteous is a difficult struggle and a long journey.  Many situations can either make or unmake one’s moral disposition.  It is not easy to fashion a life of contentment and uprightness.    

It takes right values and right attitudes to design one’s life towards what is good.  To be good means to be of truth and to be for truth.  All the challenges in life are ingredients for the search of truth. Truth is the essence of a worthy life.  It is what makes the journey to happiness lighter.   One’s life has a future ahead.  Living life in truth is living in righteousness.  It is what one should search and aim for.

Source:

  1.       William Lakos, “A New Approach To Understanding Chinese Culture” (United Kingdom: Cambridge Scholars Press, 2010), In Chinese Ancestor Worship: A Practice and Ritual Oriented Approach to Understanding Chinese Culture, 18.

Analects 4:24

In this particular day I shall interpret a verse from the Analects, namely 4:24.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘The superior man wants to be slow in word but diligent in action.’ ” ¹

Firstly, let us discuss the theme of the verse.  The theme revolves around the concept of “rectification of the mind”, which is deemed to be an important aspect in becoming a “chun tzu” or a noble man.    This aspect is essential, for one must correct his way of thinking first before doing any course of action.  When one’s thinking is clear and has a specific objective, he can do things properly and effectively.  It will make his action yield good results, and can even contribute to his growth and to the improvement of the society. 

Let us scrutinize the phrase “slow in word”.   Being “slow in word” does not necessarily mean having a weak vocabulary or having the incapacity to speak.  It means that one must “speak less”.  This can be understood in two senses.  The first sense would be in the concept of being polite in words.   It is a common notion that the words coming from one’s mouth has two sources: the mind and the heart.   Having bad words depict wrong thinking.  It is wrong thinking because it makes one have a narrow perspective in things.  It is narrow in the sense that he only sees the negative sides of things.  This is what bad words can do to a person.  

Being “slow in words” means choosing not to speak if need be.  Words are powerful instruments of communication. They can make or unmake relationships. They should be used to facilitate understanding instead of discord, unity instead of faction, and love for others instead of hatred.

The second sense is in terms of making a promise without fulfilling it, or talking too much without doing what was talked about.  This is because it invalidates the objectives of benevolence in a particular act.  Promising or talking too much impedes a person from being firm in his objectives.  This is because the bulk of words inside his mind clutter the space needed for him to think clearly.   This makes him ineffective, because he fails to actuate the supposed values needed for his self-cultivation.  It may even lead him to express this benevolent act in a wrong manner, which can worsen a situation rather than give a solution to it. 

The rectification of the mind is done in these two senses by taking a step back, and reflecting deeply on the objective of a certain act before moving a hand or foot.  This is depicted in not being so blunt when speaking, and not bluffing or not promising too much.  Starting from the mental disposition is important, for it is the source which one refers to when he actuates something.  If the source is disposed of anything that hampers clear thinking, then the consistency demanded for the action done will be assured. 

The second phrase “diligent in action” is the actuation of the objectives that are made clear in the practice of holding one’s tongue.  It validates the benevolent objectives that are prioritized as the action is done.  Being able to do one’s duties effectively or being industrious is the testament of correct thinking that had conspired in an individual.  Diligence is not seen in a worker when he does not justify in with the way the does his work.  The rectification of the mind is done in a sense that the individual makes the objective of goodness consistent by applying it in his way of living.

Correcting one’s way of thinking is essential in developing characteristics akin to that of a noble man.  This is because the mental state of the person affects his actions in a large scale.  This is one of the reasons why Confucius gives primacy in having a right mental disposition.  Having a clear mind yields clear thinking, which could then make a person plan effectively their actions and express it in a proper way. 

Words can be either empty or full.  They can either make one happy or sad.  They can either cause war or develop peace.  Words and actions should be consistent.   Silence sometimes speaks a lot.  But words must be manifested in actions for truth to be established.  There are situations where less words is more fulfilling than a bagful of flowery words.  However, whether there are few words or more words being spoken, the most important is that one must be sincere in every word that comes out of his mouth.  It is action that gives meaning to words.  One has to work hard to make his actions consistent with what he says.   A simple word and a sincere act make a simple man noble or superior.

Source:

   1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 28.

Analects 7:16

In this particular day I shall interpret a verse from the Analects, namely 7:16.  In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“Confucius said, ‘Give me a few more years so that I can devote fifty years to Change.  I may be free from great mistakes.’ ” ¹

Firstly, let us go over the theme of the verse.  The verse revolves around the theme of “making the will sincere”, which is another crucial aspect of becoming a noble man.  Being sincere makes one be more effective as an individual and as part of society.  This is because he is not held back by anything negative, or anything contrary to goodness. 

Let us observe this theme as we scrutinize the first sentence in the verse, which is stated as:

“Give me a few more years so that I can devote fifty years to Change.”

The Change that Confucius emphasized refers to fundamental principle of the universe. It implies absoluteness, completeness, harmony and unity.  Every person needs to know and understand these characteristics of Change so that he can fashion his life along with it.  Knowing and understanding Change entails a lifetime.  It entails a lot of years of learning its rigid processes.

The mention of fifty years to be added to Confucius’ life to devote to Change means that understanding it and fine-tuning life within its principle is a great task.  It requires transcendental and well-directed attitudes and motives.  One should not be overtaken or shaken by things around him.  He should not even be affected by any material deficiency for as long as he has all the basics for living.   It is not easy to devote to Change.   It involves one’s constant determination and unshaken perseverance to do what is good and avoid what is not.  It cannot be achieved within decades or number of years.  It is itself a lifetime commitment.

An individual must completely devote himself to the process of Change so that he can fully understand it, internalize it, and live it.  Change as a fundamental principle is absolute and complete. This means that it is aimed for totality and holism.  It portrays the universe as a totality fashioned in a complete cycle of harmony or unity of all that are in it.   Men, being part of the universe, must live his life along with these characteristics of Change.  The basic example of this is the harmonious co-existence of man with all that are present in the universe.  Doing the otherwise, however, leads man to disharmony and unhappiness.

 Often, man shuns away from the principle of harmony.  This breeds many negative thoughts, actions, decisions or biases, prejudices, narrow-mindedness, hatred, violence, war and loss of lives.  One must be faithful and devoted in doing what is good and best.   A simple example of this is in writing.  When one improves his writing, he must not stop.  He must go on perfecting his style and vocabulary, or else he will not become best in it.   It is only in consistency that one can change himself effectively.

It is in this consistency that one makes his will sincere, for in change he fashions his objectives and makes them clear.  Sincerity implies consistency.   By being consistent, the value of sincerity is perfected all the more, thus making the individual promote goodness.

The last sentence in the verse would be “I may be free from great mistakes.”

Freedom from mistakes does not mean having no mistakes at all.  Committing errors or mistakes is still a human tendency.  But if one has lived the principle of Change, he can live his life fully despite the trials and challenges. This is completely devoting one’s self to Change as the prime guide to learning virtues.     Even in the face of a traumatic past or any emotional baggage, he remains clear in his objectives.  He minimizes or even avoids commission of mistakes or errors.

Mistakes or errors are committed when the mind is clouded and when one allows confusion to rule within him.  One becomes “free” as he undergoes change, for he gradually learns the process of detaching himself from the past which hampers his growth.  Along the process he learns that he is bigger than these experiences, and that he is the master of himself.   He becomes free for his reflection helps him to mature and let go the emotional baggage that he has been carrying for many years.  

To live along with Change is a noble commitment and a great decision.   For living one’s life along with Change requires consistency and earnestness.  Without these, life is in the wrong lane.   This is because the individual restricts himself even before the start of the process.  To change for the better is to free one’s self from anything negative within him.  One has to be mature so that he can bloom into becoming a superior or noble man.

Being refined by all the realities in the universe, one has understood Change.  One has learned moral uprightness, human-heartedness, humility, love for others, justice and happiness.  Devoting to Change entails one’s entire life.   This devotion to Change means devotion to learn virtues.   Learning virtues is not conditioned by age or number of years.   It is something that must be done for as long as man lives.  Those who devote themselves to Change and learned virtues in the process are free of mistakes and errors.

Source:

   1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963),  In A Source Book In Chinese Philosophy, 30.