Analects 1:12

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

“ Yu Tzu said, ‘Among the functions of propriety (li) , the most valuable is that it establishes harmony.  The excellence of the ways of ancient kings consists of this.  It is the guiding principle of all things great and small.  If things go amiss, and you, understanding harmony, try to achieve it without regulating it by the rules of propriety, they will still go amiss.’ “ ¹

Firstly, let us discuss the theme of the verse.  The theme of this verse revolves around “li ” (propriety) as the cardinal virtue.  When one speaks of propriety, it is usually referred as “decorum” or “good manners”.   These good behaviors are expected of a person whether he is in a private or public setting.  Confucius gives importance on this virtue because he believed that in order for man to perfect his moral character, he must first adhere to the rules of proper behavior.  

In this second point, the theme previously discussed will be applied in the analysis of the verse.

Let us now analyze the first three sentences of the verse.

 ‘Among the functions of propriety (li) , the most valuable is that it establishes harmony.  The excellence of the ways of ancient kings consists of this.  It is the guiding principle of all things great and small.’

Observing the notion given by these sentences, it tells one that proper behavior must always be rooted in the establishment of harmony. All intentions and actions are geared towards uniting one’s self to all and to the rest of beings in the universe.  A proper action leads one to order.  The otherwise leads one to chaos.  A proper action wins friendship or support.  The otherwise causes discord and division.

 

This means that whenever one is attempting to plan something or react to something, he must first think about the consequences that may entail when he makes a choice.   This is where the phrase “the most valuable is that it establishes harmony” applies itself.    The establishment of harmony is done in a sense that the individual who is thinking about the right course of action, is also thinking about the right way of going about it.     The good intention of a proper behavior must be done in an equally proper way for it to be justified as proper.     For example, an individual invites a friend over to his house for a business meeting.  As the friend gets inside the house, he acts so comfortable that it looked like he is in his own house.  The individual, knowing that his friend is doing wrong, politely asks him to behave properly.    His friend got embarrassed, straightened up, and apologized for his actions.

Judging from this scenario, the individual acted with propriety.  Since he properly corrected his friend’s misbehavior in an equally good manner, his friend acted accordingly.  Should the individual have done otherwise, say insult his friend, it will bring about bad blood in their friendship.   His friend will feel insulted, and may even declare the end of their friendship at that certain moment.   In this other version of the scenario, one can say that the individual had the good intention of correcting his friend.  But since he did not think about the equally good manner in going about it, their friendship ended. 

The last part in the verse completely captures the essence of the opposite scenario previously presented.  It is written as follows:

‘If things go amiss, and you, understanding harmony, try to achieve it without regulating it by the rules of propriety, they will still go amiss’

This verse emphasizes the fact of both thinking and acting goodness at the same time.  Benevolent intentions must be done in the way that it must not be misinterpreted when it is actuated. 

Another way of looking at this verse would be the concept of “the end does not justify the means”.  This is applicable in the same context of proper behavior that must establish harmony.    An example would be terrorism.  If one observes the trend concerning the objectives of these rebel groups, one can see that these objectives are good in nature.  Independence, equality, and freedom are the prevailing themes of their cause.  Their intentions are good but their way of attaining these intentions is the real problem.  They actuated their cause by kidnapping officials, killing notable businessmen, and even planting bombs in some areas of the country.  These acts negate their own causes.   Their “means” do not justify the “end” they are trying to achieve.   If we relate this back to the verse, the rebel groups went “amiss” because they have not acted out their cause by the “rules of propriety”, even with the understanding of “harmony” (e.g. their causes for independence, equality, and freedom).

Propriety or “ li ” is important for it is the way in which man can fashion his nature and perfect his character.   In order for man to truly do what is proper or act what is proper, he must keep in mind that he should always root it in accordance with harmony.  This means that one needs to properly actualize his good intentions.  His actions and intentions must depict the same goodness that he wishes to convey.   Good intentions are not justified by the end results that one gets.  Both the end and the means or the intention and action must be consistently good for harmony to be possible and real.

Source:

1.       Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 24.

SYNTHESIS PAPER II

The ancient Chinese philosophy, as associated with Confucius, centers on self-cultivation.  It is primarily concerned with the more concrete realities of this world which revolved around moral principles.  These moral principles are essentially founded in the Tao.  Outside of the Tao lies individual material pursuit, social disintegration, abuse of nature, political unrest and disrespect of family and tradition. 

With these things outside the Tao representing the philosophical problem of social disorder and incorrect names, Confucius assumes that in order to promote harmony, you must first establish harmony within yourself using the Tao as a point of reference.   It is in this sense that Philosophy, in the Confucian context, centers on self-cultivation through the Tao.  This notion is represented by the assumptions which Confucius lays down as solutions to the said philosophical problem.

The first assumption is the concept of self-cultivation via Tao as the socio-moral way.

Philosophy in the ancient Confucian context emphasizes that man’s capacity for self-cultivation is inherently a gift to him to be realized only through the Tao.  In whatever capacity or function, whether personal or social, whether one is a citizen or government leader or official, it is everyone’s lifetime task and commitment.  It is also the very essence of man.  Self-cultivation unites men with himself, with others, with nature and with the universe.  It makes one live an ethical life.   It is the realization of one’s name or of one’s essence.  The ones who are seeking for self-cultivation find their essence and live it.  They are the wealth of a country or nation.

The first assumption gives the notion that, in order to solve the problem concerning social disorder and incorrect names, one must use the Tao as a point of reference for self-cultivation.   This is because the Tao gives the guidelines on how to fashion one’s life with respect to harmony with the others and the universe.  This in turn promotes harmony.   The very act of fashioning one’s self with respect to harmony is self-cultivation.  In being guided by the Tao, the individual now realizes his essence and thus becomes a more effective citizen or person in a society. 

Secondly, we go to the next assumption, which gives the concept of self-cultivation via Tao to Tradition.

        In one’s efforts for self-cultivation, he finds himself connected with tradition.  Tradition helps him understand himself, his family and the society he is in. He looks back to the past practices of his ancestors and realized wisdom in the process. Tradition is the connection between the ancestors and the present generations.  The past reveals wisdom that is practiced by those in the present.  The practice of tradition signifies respect and continuity.  Respect and continuity are principles of the Tao.

This second assumption represents the idea of the Confucian context of self-cultivation via Tao as the reference by applying it in the sense of tradition.  Self-cultivation is emphasized in the aspect of the individual acquiring wisdom from the past, which can greatly help in altering his ways which are inclined in the moral principles.  The action of the individual of exhausting the wisdom he learned from the past so that the mistake of the old cannot be redone, is an act of self-cultivation itself.  This self-cultivation, on the other hand, still shows the Tao as the reference.   This is seen from the concept of respect and continuity.  This is because of the reason that respect and continuity depict the essential element of Tao, and that is harmony.   Practicing the tradition represents the connection between the past and the present.  Connection can only be done when the two individuals or groups involved are attuned with each other.   In this sense, one can say that harmony is present. The Tao still remains as a point of reference because of the respect and continuity that is inherent in the action of practicing the tradition.

Thirdly, we go to the assumption which gives the concept of self-cultivation via Tao to basic goodness and intelligence.

As one understands himself deeper through the traditions he practices, he discovers the basic properties of his values.  These are goodness and intelligence.   The Confucian philosophy stresses the notion of not being too emotional or too logical in weighing the situation at hand.   The Confucian context urges one to strike a balance between goodness and intelligence.  It is in this sense that one can properly address the situation without disrupting harmony or being less of a noble man.

This third assumption represents the idea of the Confucian context of self-cultivation via Tao as the reference by application. This application is the deepening of the realization that was discovered as the individual connects himself with his tradition.

Self-cultivation is evident in here by the action of the individual in applying harmony in a more technical sense, that is, in the sense of critical thinking and decision-making.  Thinking rashly through emotions or through pure logic gives devastating results.  It can either narrow a person’s perspective because of his personal bias or dehumanize him because of his robotic way of thinking.  These two possibilities represent disharmony.  This is because they do not confer with the moral principles of fairness and sympathy.   But if one suspends his judgments, and balances the goodness and intellect in him, then surely harmony can be promoted.  This is because he is able to see both sides of the situation, and because of this he was able to see the appropriate action inclined to moral principles.   This results to harmony of both individuals involved in the situation.   The very decision to let go of personal takes on a situation is a sign of self-cultivation.  It is a sign of an individual, in his own volition, to follow the Way.  The concept of Tao as a reference point is still inherent in this application.  The very fact of harmony as the basis for a right course of action in resolving an issue already justifies the Tao as a reference point.

Finally, we go to the last assumption which gives the concept of self-cultivation via Tao to development of the “chun tzu”

After one had already discovered his basic properties of goodness and intelligence, he then proceeds into a higher form of development, and that is being a “chun tzu” or a “gentleman”.   This is a higher form of development for it is where the realizations of the Tao, the discoveries from tradition and basic goodness and intelligence will show its prominence.  Being enlightened and being able to surmount previous weaknesses presuppose that one gained a step sooner than the rest who have not yet cultivated themselves.   This transcendence, however, entails responsibility.  This responsibility is the promotion of harmony.

The fourth and last assumption represents the idea of the Confucian context of self-cultivation via Tao by applying it in the sense of “chun tzu” or the “gentleman”.  The concept of the “gentleman” is essential in the Confucian philosophy.  This is because the “chun tzu” is the synthesis of all that had conspired in the path of the Tao.   The “chun tzu” is important for it is he who will make harmony possible through his actions.  Self-cultivation is emphasized in this aspect by the very fact of responsibility on the side of the “chun tzu”.  This is because the very acceptance of the responsibility in initiating harmony is a sign of self-cultivation.  It is self-cultivation in a sense that the individual learns the sense of initiative by utilizing what he had learned for the greater good of all.  The result of this utilization is the justification of Tao as the reference point.  This is because of the fact that harmony is used as the basis and the objective of the responsibility.  

In conclusion, Philosophy, in the Confucian context, centers on self-cultivation through the Tao.  This is justified with the four assumptions that Confucius presented in order to resolve the philosophical problems of social disorder and incorrect names.  These assumptions are applications of self-cultivation via Tao in the sense of the socio-moral way, the sense of tradition, the sense of basic intelligence and goodness, and the sense of “chun tzu”.   All of these assumptions justify the premise of the Confucian philosophy.  This is because of the emphasis on the individual in exhausting himself in terms of improving his own character.  It is this notion which justifies the term “self-cultivation” in the premise. The justification of the Tao is also emphasized in the assumptions.  This is evident in the constant emphasis of harmony, which is the essential concept of Tao, on every aspect of the application of self-cultivation.  

These assumptions are said to be solutions by Confucius, for they resolve the problem of social disorder and incorrect names by its emphasis and application of the concept of individual effort in self-cultivation and initiative in promoting harmony respectively.  They resolve the philosophical problem, for the assumptions cancel out the negative results of disharmony and miscommunication by its concept of benevolence, which promotes harmony.

Analects 4:4

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

“ Confucius said, ‘If you set your mind on humanity, you will be free from evil.’ “ ¹

Firstly, let us discuss the theme of the verse.  The theme revolves around “jen” (goodness) being a cardinal virtue.   “Jen” is deemed to be the summation of all the values in Confucian philosophy, for it serves as the main objective for all of the actions and changes that one does when one decides to follow the Way or the Tao.

In this second point, the theme of “jen” will be applied to the verse as the details of its meaning will be discussed.

Let us first scrutinize the first part of the sentence, which is:

‘If you set your mind on humanity…’

The term which holds an essential effect in the message is “humanity”.   Seeing this in its original context, “humanity” has always been used as a representation of the values of compassion, sympathy, vulnerability, conscientiousness, remorse, and mortality.   Putting this concept into the Confucian sense, one can observe that the usage of “humanity” focuses on the concept of “goodness” or “jen”. 

Now let us analyze the whole verse, taking into consideration the concept of “humanity” as previously clarified above.  Let us do this by replacing “humanity” with the word “goodness”.

‘If you set your mind on goodness, you will be free from evil.’

Observing this modification, the message of the verse is clear. Relating this verse in the religious sense, this verse actually applies.   An example would be praying for one’s enemies.   Praying itself rids one of the malicious things in their minds.  The act of praying is an act of “setting one’s mind to goodness”.   This is goodness in a sense that one decides to resort to non-violence instead of attempting any form of retaliation to his enemies.    It frees one from evil because it prevents him from doing any harm.   It prevents him from disrupting the harmony in the world, in others, and in his self.   Evil holds the consequences of making one be in discord if it is ever to be thought or done, but if one sets their minds on benevolence, they are liberated from this consequence.   This is because doing good things bear no consequence, for it is not against the Tao.  Not going against the Tao is the manifestation of harmony.

Another way of looking at the verse is by the representation of humanity as a term of a large group of people in the society or in the world.   Let us apply this in terms of warfare.   Say, there is a brewing conflict between two countries.   The presidents or prime ministers of the countries must first think about what would be the consequences if the war happens.   They must think about what will happen if their nation gets invaded by another foreign power, or in the worst case, be nuked.  The awful possibilities are endless.  If they are able to exhaust these possibilities and say, ‘There is no point starting this war.  It will only do harm to my country and to my people.  Better to settle this matter in a diplomatic way instead.’ , then one can surely say that they had set their minds on “humanity”.  Due to the fact that they prioritized the good of the people other than political or authoritative pride, they have been liberated from the “evil” that may happen if ever they have done otherwise (e.g. dismissal of international relations, threatening of national security, moral panic).

This last point will discuss about the concept of “jen” as cardinal virtue.  “Jen” or “goodness” is an essential characteristic needed by an individual who pursues to be a superior man.  This is because it is from goodness that one balances his raw nature.  It is from goodness that one becomes tamed and level-headed.  Goodness is a cardinal virtue for it is where the objectives of harmony are inclined to. It is in this sense that this virtue is essential for the development of the noble man.

“Jen” or “goodness” is essential in one’s self cultivation.  Confucius emphasizes in the verse that setting one’s disposition for the greater good can rid one of the consequences that may hamper his growth as a superior man.  By setting one’s objective to benevolence, he wins over the weaknesses of his human nature. 

Source:

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

  

Analects 12:5

In this particular day, I shall interpret a verse from the Analects, namely 12:5. In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“ Ssu-ma Niu, worrying, said, ‘All people have brothers but I have none.’ Tzu-hsia said, ‘I have heard [from Confucius], this saying: ‘Life and death are the decree of Heaven (ming);  wealth and honor depend on Heaven.  If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within four seas (the world) are brothers.’   What does the superior man have to worry about having no brothers? “ ¹

Firstly, let us discuss the theme of the verse.  The theme revolves around the concept of “t’i” or “brotherly respect” in English terms.   To further understand this, let us understand the two words in their English translation.   When one says “brother”, it means a relationship or bond that is only shared within kin, which entails the responsibility of looking out of one’s younger siblings or anyone in the family. 

Taking this idea more deeply, it can also mean a bond which is shared outside of kin and yet the feeling attached to the bond gives the same notion of responsibility akin to the brother-sibling relationship.

When one says “respect”,  it only means a gesture of recognition or homage to the sacrifices or good deeds that another person does.  

Combining the two words, we get this answer:  “brotherly respect” is a gesture which pays homage to the bond that one shares with his “brother”. This theme shall be used in explaining the meaning of the verse in the preceding points.

In this second point, the theme presented in the first paragraph will be used to go over the inherent message that is present in this current verse from the Analects.   Instead of starting with Ssu-ma Niu’s statement, I will be starting with Tzu-hsia’s answer to this statement.

‘I have heard [from Confucius], this saying: ‘Life and death are the decree of Heaven (ming);  wealth and honor depend on Heaven.  If a superior man is reverential (or serious) without fail, and is respectful in dealing with others and follows the rules of propriety, then all within four seas (the world) are brothers. What does the superior man have to worry about having no brothers?’

This statement implies that if an individual treats other people with respect or politeness, then unity will be evident, which promotes harmony.   This harmony can cross beyond boundaries of culture and country, which then explains why ‘all within the four seas are brothers’.    

This gives the idea that there is no division among people in the world.   The essence of man is the humanity.  He is to be in unity with all men in the world. This is where the notion of “brotherhood” is associated.

This “brotherhood” being described in here is not used in the literal sense that all of the united people are related by blood, but rather, it represents the “brotherly-like” treatment of people to each other.

Brotherly-like in a sense that it depicts the usual qualities of a “brother” being mindful of his actions and taking the responsibility in promoting harmony, like what one usually sees in a typical, brother-sibling relationship.  These qualities are expressed variously, may it be in a form of a friendly greeting or a helping hand.   Doing these gestures signifies that homage or “brotherly respect” that Confucius is trying to emphasize in this verse.   This respect is not one-sided.  It is to be reciprocal among the people or persons in the relationship, like what true brothers do.  They cultivate each other and learn from each other, regardless of age or any other physical, spiritual, or social boundary.  

  Being “brothers” does not give the implication of being dominant over the other or being too subservient.   It must be a brotherhood rooted in the objective of promoting harmony by mutual respect and propriety.    “Brother” in this sense is seen as a manifestation of unity and harmony among people by respect and goodness.

The last sentence of Tsu-hsia, which is the question ‘What does the superior man have to worry about having no brothers?’  can be interpreted this way: since the superior man has that good character of respecting every one, he is not alone.  He is not alone for people cherish him because of his good disposition, which then results to the unity between the two involved in the relationship.   It is in this recognition and sense of unity that he has “brothers”.

Now let us apply this interpretation of Tzu-hsia’s answer to Ssu-ma Niu’s statement of ‘All people have brothers but I have none.’  The word “brothers” in this context means brotherhood by blood. This is brotherhood by distinction. But the true meaning of “but I have none” is that brothers are all men regardless of distinction.

The notion that is being emphasized in here is that there are no divisions among people.   Having “no brothers” is impossible if one is of a good disposition or a “superior man”.  This is because the recognition done by other people by an individual’s action of goodness already makes the two of them as “brothers”.   This is rooted from the reason of the sense of “unity” and “harmony” that is established from the recognition.  There are no divisions among people for a superior man. This is because he initiates harmony which breaks boundaries, making one another not dwell into the differences but in the similarity of all.

“Brotherly respect” or “t’i” is not limited to family or kin.   It can be beyond that blood relationship among families, which crosses boundaries of any society or any State.   It is through the promoting and recognizing of unity that every person becomes “brothers”, no matter what race, social status, or gender they may be.   This recognition is the manifestation of “brotherly respect” itself.

Even without blood relatives, a person is not alone.   Even with the simplest expression of respect he becomes a “brother”, and it is through this brotherhood that he realizes the goodness within him which can unite him to humanity.

 

Source:

1. Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 33.

Analects 1:4

In this particular day I shall interpret a verse from the Analects, namely 1:4. In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse:

“ Tseng-Tzu said, ‘ Every day I examine myself on three points: whether in counseling others I have not been loyal; whether in intercourse with my friends I have not been faithful; and whether I have not repeated again and again and practiced the instructions of my teacher.’ ” ¹

Firstly, let us discuss the theme of the verse. This verse depicts the value of “chung” or “conscientiousness”.   Conscientiousness can be understood as being aware of one’s self, in all of one’s actions, words, and deeds.   It depicts one’s thoughtfulness to others.   This thoughtfulness is governed by the principles of right and wrong that the individual holds, which is crucial in developing his character and promoting harmony.  

In this second point, the theme shall be applied with the three points that Tseng-Tzu stated from the verse.

‘ whether in counseling others I have not been loyal; whether in intercourse with my friends I have not been faithful; and whether I have not repeated again and again and practiced the instructions of my teacher.’

Let us discuss the first two points in the verse. These points share the same aspect of the “chung” (conscientiousness) being applied in the social sense.   Conscientiousness, in this case, can be applied in the concept of motive.   If one’s motive is inclined to goodness, then the action of the individual is justified.   It is an application of the “chung”.   But if it is otherwise, then the action done by the individual is negated.   This in turn will breed disharmony. It could destroy one’s relationship with another and everything around him.

Let us apply this in the first point, which concerns on counseling.    If one gives advice for the purpose of helping him without any ulterior motive, then the act justifies the value of “chung”.   Say, a person gives counseling to a friend who is currently having problems with his business.   If the one who is counseling gives advice so that his friend may be able to solve his problem, then the act is justified and thus promotes harmony.   However, if the one who is counseling gives the help so that he can use it as a means of abusing his friend, his act is negated.   This is because the action is not an application of the “chung”, for the action is not grounded on the principles of goodness.    The act negates itself for the motive does not fully demonstrate the benevolence of the action. This causes disharmony.

Now let us apply the concept of “chung” in the last point. 

‘and whether I have not repeated again and again and practiced the instructions of my teacher.’

In this point, the concept of conscientiousness is applied in the individual sense.  This is more focused on actualizing the lessons learned along the way. 

This emphasizes the idea of not merely being intelligent or being able to explain the different philosophical concepts of benevolence and goodness.    It gives the primacy on actualizing these ideas in the life of the person himself, so that he cultivates himself.   This actualization can only be done when the person holds moral principles in deciding on his acts.   

For example, most of us learn something about our religion by formal study in schools and by practices rooted from the family.   We can explain to people who do not know the doctrines, dogmas, ceremonies, rituals, values and beliefs of our religion because of formal study and practice.   But simply knowing the facts about one’s religion does not make one truly religious.  He must practice what he believes.  For example, he can practice impartial judgment of others or he can be sincere in one’s work.   It is in these ways that he justifies the religious values and all the other things related to his faith.    And this action is a manifestation of harmony, which is rooted from conscientiousness.   

Another significant point is something related to the phrase ‘practiced the instructions of my teacher’.

This phrase represents the common mistake among all disciples and students who journey towards learning.   They take the knowledge they receive for granted, and eventually forgetting about them as they finished going over it.   This act negates the essence of learning itself.   Learning is supposed to be aimed at gradually developing the whole being of an individual into goodness by active and intellectual participation.   And goodness is rooted again from conscientiousness.  

 An individual that is inactive in the intellectual participation depicts the opposite of conscientiousness.   This is because he does not think of the effort of his teacher in sacrificing time and energy in teaching his lessons.  This ignorance is the reason why some students or disciples fail to practice their teacher’s lessons.    If the student only develops thoughtfulness in him by recognizing the sacrifices of his teacher, then he can surely practice what his teacher taught him.  He can even appreciate the lessons all the more, and even generate a deeper understanding of it.  

Eventually, he becomes a catalyst of harmony in home and in society through these realizations.

This last point discusses “chung” (conscientiousness) as an expression of “jen” (goodness).    Conscientiousness is an expression of goodness, for being thoughtful or being mindful of right and wrong can lead one into choosing the right action.  This is because it gives one a wider scope in situations.   Because one sees the bigger picture, one can have a clearer idea about what is an appropriate action in relation to the situation at hand.        

Every person is inherently good. This inherent goodness is essentially expressed in the “chung” or conscientiousness.  It teaches one the courage to be consistently good.  It also emphasizes thoughtfulness to others and being mindful of strengthening one’s values associated with good and harmony.    One should develop good motives and “others-oriented” purposes.    By developing the value of conscientiousness, goodness grows within the individual.  It is through this manner that he becomes a noble man, worthy of emulation and respect. 

Sources:

1. Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 24.

Analects 2:5

In this particular day I shall interpret a verse from the Analects, namely 2:5. In A Source Book in Chinese Philosophy , Wing Tsit Chan presents the verse:

“Meng I Tzu asked about filial piety.   Confucius said: ‘Never disobey.’  [Later,] When Fan Ch’ih was driving him, Confucius told him, ‘Meng-sun asked me about filial piety, and I answered him, ‘Never disobey.’ Fan Ch’ih said, ‘What does that mean?’ Confucius said, ‘When parents are alive, serve them according to the rules of propriety. When they die, bury them according to the rules of propriety and sacrifice to them according to the rules of propriety.” ¹

Firstly, let us discuss the theme of the verse, which is filial piety.  Filial piety refers to the importance given by an individual to his family.   This is one of the values which can be observed from the Chinese people in the concept of family and respect for parents.  This value can also be related to the Confucian sense of valuing relationships as a way of promoting harmony.

In this second point, the theme shall be applied as the verse is scrutinized.

We shall discuss the elaboration given by Confucius on his answer:

‘When parents are alive, serve them according to the rules of propriety. When they die, bury them according to the rules of propriety and sacrifice to them according to the rules of propriety.’

The sentences only emphasize one thing: obedience to parents. Obedience to parents requires respect to them both when they are still alive and even when they are dead.  This gives the notion that a son or daughter must adhere to the rules established by their family. This is because a gesture of obedience only signifies a child’s eagerness to develop his good nature by discipline.  Discipline, on the other hand, is a manifestation of harmony.    When a child is disciplined, his nature is tamed, and this makes his learning of the moral principles more profound and meaningful.   Should the child be disobedient, disharmony occurs.    The family bond is disturbed.   His nature becomes wild, and because of that he fails to see the Way and strays from the path towards being a noble man.   When the relationships are disturbed, the possibility of establishing harmony becomes remote.   

 According to the rules of propriety, serving one’s parents means obeying them throughout without complaints.  Parents love their children selflessly.  Children should return that love to them in their lifetime. They have the wisdom of love, and they protect the family and its members without conditions.  That is why, as the very instrument for a son or daughter to be born into this world, parents are meant to be served with expressions of gratitude and respect. They deserve the untarnished love of a son or daughter. Whether in good health and old age, a son or daughter must not cease to serve and care for them.

 Moreover, burying them properly is a sign of respect and love.  Whether alive or dead, parents are meant to be remembered. The values that they taught must be cherished and practiced without ceasing.  This is a way of recognizing the values they had inculcated among the members of the family and the family itself.

Another point concerning this verse will be that obedience can also be seen as a form of humility and devotion to parents and the wisdom they left.   Obedience is considered humility in a sense that one accepts the limited knowledge of the world he is in, which points the need for one’s parents to orient him about it.    Obedience is considered respect in a sense that one recognizes the sacrifices that their parents make just to nurture them and give them a good life.  

 Obedience does not imply being inferior to one’s parents or being imprisoned in some form of structured laws.   Obedience, on the contrary, is a form of agreement between a master and a student. An agreement that makes each one grow and learn from each other.    An agreement that makes each one involved in the relationship on equal terms.    This agreement is not a restriction.   Rather, it is an organized method of principles which leads one to his own liberty: his liberty from his own immaturity.

 Obedience and respect to parents through service and sacrifice are the core values of filial piety.  Those who preserved these values in their lives are the worthy children. The unconditional practice of children of these values towards their parents marks their level of discipline and moral uprightness.  Through these, they become truly mature and worthy members of their family and society.

Sources:

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

The Importance of Tradition

In this particular day, I shall discuss the importance of tradition in the Confucian sense.

Firstly, let us discuss tradition in the Chinese sense.   It can be observed that the Chinese people give such importance to tradition, and their faithful observance of it justifies this thought.   Traditions for the Chinese signify harmony, for it depicts the standards, norms, and ways of living properly.

Harmony, on the other hand, is deemed to be the core cultural value of China. Why is this so?

Zhang Lihua, in her article China’s Traditional Values and Cultural Identity, explains the notion in relation to harmony being the core cultural value of China.   She writes, “The traditional cultural values that influence the psyche of the Chinese people are harmony, benevolence, righteousness, courtesy, wisdom, honesty, loyalty, and filial piety.   Of these, the core value is harmony.    Harmony means ‘proper and balanced coordination between things’ and encompasses rationale, propriety, and compatibility. ” ¹

Lihua is saying that harmony is deemed as the core cultural value because it is the one which governs the other values to its efficiency in cultivating an individual and the State. The “harmony” that she speaks of is the efficiency of each member in the community and each sector in the government, which in turn aid in furthering the development of the country by proper behavior and responsibility.     

The concept of “harmony” for Lihua is no different from Confucius during the ancient times of the Warring States.    This concept of “harmony” can be observed in the Confucian sense of tradition. To Confucius, he means “tradition” as a way of people to be united and harmonized with each other by having good manners and by having a sense of responsibility, which is analogous to Lihua’s statement concerning “harmony”.

In this second point, we shall apply this concept of the Confucian sense of “tradition” to the philosophy of Confucius.

 The Confucian philosophy revolves primarily on harmony and self-cultivation, as observed from his verses in the Analects.  Tradition plays a crucial role in the philosophy of Confucius.  It plays the role of a guide in the “social” aspect of living morally. This role is deemed social for its primacy in interacting with other individuals, and it is with this interaction that one starts the foundations of harmony.  This “social” aspect of tradition can be exemplified by the concept of relationships in the Confucian sense.

Weisen Li, in his lecture Chinese Culture and Customs, explained the Confucian philosophy in terms of the concept of relationships.

Li states, “In Confucianism every relationship has the dual aspect of responsibility and obligation.    Therefore the relationship between mother and child, husband and wife, brother and sister all have responsibilities and obligations.    However, Confucianism goes beyond the family, and incorporates the relationship of individuals with the state, subject and ruler, bureaucrat and civilian.   If these responsibilities and obligations are observed, then society will be a just and harmonious one.” ²  

Li implies the notion that nurturing relationships can be a start for nurturing harmony both in the social and individual sense by being responsible and doing one’s obligation in that particular relationship.

He tries to tell that traditions help in the long run of attaining harmony, and this can be done by first checking one’s relationships with one another. In addition to the concept given by Li, relationships can be checked by specific actions, for example, eating together with one’s family, going out with friends, etc. The point is that one “interacts” with each other.  It is in this sense that the foundation of harmony is born.  Due to the communication and the constant growth of one’s self and the interaction of people around him, he realizes his essence. He cultivates himself for the good because of this realization.  It is with these reasons that we can agree to Li’s conclusion of a harmonious society rooted from the valuing of relationships.

The statement of Li is similar as to how Confucius sees tradition in the concept of “interaction”. For Confucius, traditions can be a way of bringing people together. Traditions are filled with gestures which symbolize a particular meaning for the people who observe and understand it. The common appreciation and observance of these gestures makes people who never knew about each other become united in that special moment. Common examples of these would be attending church masses, going in a pilgrimage to a holy land, and many others. One does not need to know everybody to be united and to be harmonized with each other. Just by doing the same gestures is already enough to signify the harmony between each individual. This “interaction” makes him realize his self-worth and his humanity.

In conclusion, the importance of tradition for Confucius lies not only on the individualistic principles of morality and self-cultivation. It also includes the “social” aspect of promoting unity and harmony by traditions.  He emphasizes that by tradition, one can be united with the community and vice versa.  This unity, as Confucius implies, is not exclusive to the notion of whether one knows the person or not.    Even with the appreciation of gestures, each person can already be united.  

One cannot realize his humanity alone. He needs other people; his family, friends and others to fill the other parts of his developing character.

The development of an individual’s moral character is realized with and through others. It is through these bonds and these relationships that one’s moral principles blossom and bear much fruits. 

Sources:

1.   Zhang Lihua, “China’s Traditional Cultural Values”, accessed November 20, 2014,

http://carnegietsinghua.org/2013/11/21/china-s-traditional-cultural-values-and-national-identity.

2.     Weisen Li, “Chinese Culture and Customs”.

SYNTHESIS PAPER I

The Ancient Chinese philosophy has been one of the significant contributions of China in Asian civilization. According to Rhoads Murphey, in A History of Asia, one of the prominent philosophies which made its mark was Confucian philosophy, which was “evident in the Han Dynasty until the Former Han Dynasty” ¹.  Based from Murphey’s information, it can be said that Chinese emperors, since the Han dynasty had high respects in the Confucian teaching on the importance of education, moral and social responsibility. It aided in the re-creation of a method in governance that was different from the authoritative and inhuman political system used by the previous dynasties before them (e.g. the Qin Dynasty).

This abolishment of the authoritative and elitist ways of governance paved the way to order, peace, and intellectual growth that made harmony evident, even though it was of a limited time. Considering all these achievements that were rooted from the application of the Confucian thought, it is observable that there is an underlying theme being emphasized in this philosophy that the Chinese rulers and people believed in and applied in their way of living.

This notion only poses the question: What is philosophy as demonstrated by the Ancient Chinese Philosophy, by Confucius? This will be resolved by looking into how its founder, Confucius, perceived the solutions for the problems of disunity and miscommunication with his unique, philosophical teachings.

The Confucian school of thought revolves around the concept of morality. Confucius held a perspective that living a moral life and doing one’s responsibility are the critical ingredients in attaining harmony in the personal, social, or political aspect of life.  He equates the characteristics of being responsible and having a good conduct to that of a “noble man” which can be a starting point for the attainment of unity and good governance in the society. Without living morally or being responsible, negative results will happen. Social disorder happens. Confucius believes that social disorder is rooted from the absence of the Way. The absence of the Way is depicted by two major problems: the absence of social harmony, and the incorrect use of names.  

        The first major problem is the absence of social harmony, or “disorder”. The Confucian sense of “disorder” is depicted by two attitudes which are indicated in verse 3:24 and 18:6 in the Analects. These are taking things for granted and being apathetic. These worsen the problem both in the individual and in the social sense. Confucius considers these as the main philosophical problems.  In the individual sense, if people do not care at all, remain passive or “asleep” for the rest of their lives, then they cannot see what is the real problem in the “disorder” that is happening in the world, in the society and even within the individuals themselves.  If the people cannot see the problem, then no solution can be made. A Latin phrase would say “Ex nihilo nihil fit” which means “Out of nothing, nothing comes.”  Since the people have “nothing” to solve, then it is only natural for them to do “nothing.”  These make order and harmony difficult to attain.

Moreover, being apathetic towards nature of humans and towards the world does not resolve anything. Since the people cannot pinpoint the real problem that causes destruction, death, etc., it made the problems look unsolvable. Since the problems looked unsolvable, people simply accepted it as it is. Say, in the case of the farmers in Analects 18:3. The states in that time were chaotic, making people strive for survival by migration and other means just to escape the dangers of being caught in a war.  The overwhelming destruction of wars are alarming. The farmers, feeling the loss of hope because of the ravages of war, decided to accept the situation as it is.

With these negative attitudes and situations present in this time, Confucius had a different way of thinking. Confucius believed that although the problem may seem unsolvable, one should look for means to solve it.  Being apathetic and passive cannot help in solving the problem; it only worsens the case. Seeing this notion in terms of Taoism, the apathy and the passiveness can be related to man’s retreat to nature (Taoism), as depicted by the farmers who chose to stay in their fields instead of working out a solution. Confucius does not agree with this. He emphasizes that the problem at hand is not natural or caused by nature, but caused by attitudes of humans. Therefore, human intervention is necessary in solving problems.  This is a direct emphasis against Taoism.

Confucius considers two causes of the problem concerning social disorder as the absence of the Way in the society. This is because if the people in the society had acted the way they should, in terms of morals and social responsibility, then there is no reason for disunity. If people took the initiative of being aware, then they can see the real cause of the problems that plague the society and begin to think of a solution. If people stopped being apathetic, then a solution can be established and translated into action.   The Way, in the Confucian sense, is said to be a guide for how a person is expected to act and live his life. It is inclined into the ethical sense of life in relation to one’s self, to others, and to society. If the Way is present, then harmony or unity is evident. The absence of the Way will result to disharmony or disunity.

          The second major problem deals on the rectification of names.   Considering the verses provided by the Analects, the “rectification of names” simply meant that one must be faithful to the correct meanings of the terms and the words that one uses. Wing Tsit Chan, in A Source Book For Chinese Philosophy provides the explanation of the rectification of names in the Confucian sense. He states, “ a ‘name’ is only deemed correct when its actuality, function, rank, and duties are clearly defined and translated into action” ².  

The statement above means that the wrong usage of names could result to confusion, which in turn could bring disunity and disharmony in a State. This result is said to be manifestation of the absence of the Way because it does not embody the unity or harmony of things that the principle of the universe embodies. Confucius emphasized the primacy in addressing the situation of the rectification of names because the incorrect use of names can lead to the absence of the Way.  

Concerning the validity of Confucius’ argument, let us take into consideration the time and the setting wherein the Analects refer to.

D. Howard Smith, in The Teachings of Confucius, provides an answer for this argument.  He stated that, "Confucius lived at a time wherein usurpation of authority, family quarrels, and slave revolts were adamant” ³.

Given this information by Smith, one can observe that at that time, in order to resolve this case, Confucius decided to make a solution. This solution he found is the moral way of living, the fulfillment of one’s duty to his family, to others, and to society.

        The argument of Confucius can be simply stated as:  'The incorrect use of names brings forth disunity and disharmony. This only shows the absence of the Way. If one does otherwise, say, use the names correctly, then it will give the opposite effect. Therefore, the rectification of names is only foremost.'

       Analyzing further, the reasoning given by Confucius is logical when one observes the argument.   The incorrect use of names is a manifestation of the absence of the Way because it results to disunity. Misunderstanding and distorted meanings render not only individual functions useless, but also social functions. This can result to bigger problems that can affect the efficiency and stability of the State.

       Philosophy is demonstrated in ancient Chinese Philosophy by Confucius as the actualization of the guide that is called the “Way” to attain harmony with the universe. This is verified by considering how Confucius perceives the philosophical problem and the disadvantages of not resolving it.   The "Way" is the practice of Philosophy as demonstrated in the context of Confucius: moral principle through the ethical premise that harmony and unity cannot be initiated unless it is lived or practiced in one’s life.

 Sources:

1. Rhoads Murphey, "The Civilization of Ancient China ", (Singapore: Pearson Education Limited, 2014),  in A History of Asia, 67.

2.  Wing Tsit Chan, "On The Rectification Of Names", (United States: Princeton University Press, 1963) in  A Source Book In Chinese Philosophy.

3. D. Howard Smith,  “The Teaching of Confucius”, in Selected Readings in Oriental Philosophy, 40. 

Analects 2:11

In this particular day, I shall be discussing about a verse from the Analects, namely 2:11.  In A Source Book In Chinese Philosophy by Wing Tsit Chan, he presents the verse as follows:

"Confucius said, ‘A man who reviews the old so as to find out the new is qualified to teach others.’ "¹

Firstly, let us discuss the theme of the verse.   This can be related to the concept of tradition, which the Chinese are very staunched with, even in the time of Confucius.   Traditions, generally speaking, are practices that are rooted from the ancestors.  These practices are ways by which the ancestors remind each generation about their beliefs and aspirations.   They wanted to preserve those aspirations and beliefs so that the future generations can still connect with them, can still enrich the values they practiced and can still preserve respect for them.    The veneration of ancestors is also part of the effort of the Chinese to keep their family heritage intact.

This is evident in their practices concerning their deceased relatives. The Chinese people believed that, the stronger the family line, the more blessed they are; for their numerous ancestors can shower them with blessings and wisdom that can help them make prosperous lives.

Now, we proceed into scrutinizing the verse.  It can be seen that the verse above can be viewed in two perspectives. The first perspective will deal with the wisdom gained in experience as one grows older and the second is in relation to the observation of the tradition.

I will begin with the first perspective.  The first perspective deals with wisdom in relation to experience and age.

Wisdom is gained as one grows older in his life. This is notable, even for the non-Chinese people. Experience teaches one many things in order to grow.  This growth is not only seen in the physical sense, but also in the mental and in the spiritual sense.  As one grows, his thinking capacity becomes more complex, making him smarter compared to his previous way of thinking.   One does not repeat the mistake of not studying for a lesson because he realized that he will be humiliated in class during recitation.   This realization and way of thinking is rooted in the harsh experience of humiliation, and this makes one have the volition of not repeating the mistake.   In this realization, he develops harmony.

This realization can also be utilized for the greater good, such as one giving such realization as a basis for inspiration to someone who suffers from the same experience.  Who knows if such inspiration prevented someone to take his own life because of depression? It is in this sense that the person who looks back at the “old” (in this sense, past experiences), is qualified to teach or to guide others.   The existence of sage-kings before can testify to this.  Putting it in a more modern context, this aspect remains the same for veteran professors teaching in a university.  A good professor knows and understands well his function by heart.

It is through a person’s success in surmounting one weakness after another, and utilizing it for the good of others that he gains the “qualification” of being a good teacher.  This is what Confucius says about ‘using the old to find the new’: one uses his ‘past’ in order to build up a new future (‘the new’). The ‘new’ being discussed in here are the innovations that one can do to improve his self, and eventually apply this improvement to aid in the attainment of harmony and unity.

Lastly, let us discuss the second sense of the verse, which deals with the observance of tradition.   Aside from tradition being a guide of the past to make a better future, it can also be a sign of unity among families, or in the macro perspective, of a country or nation.    The values which make up this unique concept that are passed on to every generation are not by chance.   They are made for specific reasons.    An example would be the rituals and ceremonies of a society or country.   They are expressions or forms of traditions.    Let us take the Chinese culture of doing rituals in a specific occasion.   What could be the explanation behind this importance given by the Chinese in such observation of rituals?     

Weisen Li, in his lecture Chinese Culture and Customs, explains that “in the use of ritual, harmony is prized. A harmonious relationship is the most important element of governance and therefore should be retained at any cost. ” ²

What Li is trying to say here is that rituals are signs of order. And since rituals are more inclined to morals, they develop unity.   Relating this idea to a bigger aspect, this unity is foremost for an effective functioning of a State because the people are united and are in attuned with one another. This makes transactions and other State functions easier, which could bring great benefit for both the society and the people.

Applying this concept to the notion of being a “qualified” teacher, if one has developed a sense of order in his life using his own traditions, he will not cause disharmony. Having order in one’s self is necessary to be an effective, “qualified” teacher. This is because one cannot teach anything with sense and clarity if he himself is not sensible and clear. Expressing sense and clarity can only be done if one is organized or in “order”.

The Confucian verse teaches us to be always keeping in mind the lessons of the old. This is only foremost because of the reasons that they are essential in preserving and promoting unity and harmony. Using the old to see the new perspective qualifies a teacher, making him be a notable catalyst for self-cultivation.

               Traditions are meant to be looked back as beautiful practices which can be used for personal and socio-cultural references. They are historical and social in nature.  They reveal the wisdom of generations.  They kept the old and through the old, new lessons are revealed.   They depict the origin of social norms, standards, and ways of living.  They should be properly and commonly understood so as to realize personal root and unity with others.  They are trademarks of social cohesion and social order. That is why, they are meant to be handed down from the time they were practiced by the pioneers from generations to generations.  They are meant to be respected by teaching them to people and society.  The generations depict continuity and depth of life’s lessons.  The older the traditions, the more profound their importance and meaning;  the more a person looks back to traditions and respect them through practice, the more he becomes well-versed, which places him in the right position to teach the said traditions. 

Sources:

1.       Wing Tsit Chan, "The Humanism of Confucius", (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 23.

2.       Weisen Li, “Chinese Culture and Customs”.

2.         

Analects 4:5

In this particular day, I shall attempt to make an interpretation in a verse from the Analects, namely 4:5. In A Source Book In Chinese Philosophy, Wing Tsit Chan presents the verse as follows:

 “Confucius said, ‘ Wealth and honor are what every man desires.  But if they have been obtained in violation of the moral principles, they must not be kept.  Poverty and humble station are what every man dislikes. But if they can be avoided only in violation of the moral principles, they must not be avoided. If a superior man departs from humanity, how can he fulfill that name?  A superior man never abandons humanity even for the lapse of a single meal. In moments of haste, he acts according to it.  In times of difficulty or confusion, he acts according to it.’ ¹“

Firstly, let us discuss its theme.  It focuses primarily on the concept of the superior man.   The application of the Tao is one of the attitudes in which the superior man possesses.  It is through this application that he nurtures harmony within him, and this is evident in his good disposition and his wide perspective.

Let us start with the first four sentences in the verse. It is stated as follows:

‘Wealth and honor are what every man desires.  But if they have been obtained in violation of the moral principles, they must not be kept.  Poverty and humble station are what every man dislikes.   But if they can be avoided only in violation of the moral principles, they must not be avoided.’

It can be observed that this depicts the usual propensity of man to be desperate for the worldly pursuits concerning riches and fame.  Confucius does not necessarily consider riches and fame as bad things. They are things of life. So, wealth and honor are not necessarily bad.   It depends on one’s attitude towards them.   It is one’s craving for them which is bad.  Like for example, money or salary.  If one works hard and sincere so that he will get higher pay and be promoted to a better position later, that is fine.  However, if one works with the craving to get higher pay and be promoted to a better position later at the expense of his other colleagues then his act is bad. And anything that results from that bad act is not worthy for his life.   This is where the line: ‘But if they have been obtained in violation of the moral principles, they must not be kept.’   If a government official desires wealth and honor but tries to obtain it through corruption and murder, then it will not bring any good to the individual or the society.  This is because it is against the moral principle.

   Thus, there is nothing wrong if wealth and fame are gained in accordance with what is moral or good.

Moreover, Confucius considers poverty and humility as conditions or values that can sharpen one’s moral perspectives and attitudes.  And again, it takes a right attitude of one to see poverty and humility as positive things sufficient to make life worthy.  Poverty hammers the deepest of a person’s weakness and tames a person’s inner patience.  Humility is a value of unselfishness and no deceit.  It is being lowly without being a slave.  It is being just without being abused.

It is a common fact that a person’s tendency is more inclined to the pursuits of wealth and honor.   This is so because wealth and honor bring pleasure.   If perceived with a wrong attitude, these can ruin one’s life.   On the other hand, poverty and humility bring suffering.  If perceived with a right attitude, these can lead one to the best rewards of life.

It is a person’s tendency to avoid suffering.   Suffering brings pain, and is surely unpleasant to remember. It makes one feeble towards the world, even towards one’s self.   But Confucius tells us in this verse that suffering is not a bad thing at all.  He shows in his verse that the good and bad things in the life of a person are not really “bad” as one would claim it.  It is inherently good. This matter is only settled by perspective. Even though one is suffering, he must not let go of his morals. He must let the Way prevail in his life.

 A poor person stealing food so that his family can eat does not justify his objective of feeding his family. Even though most people think this is justifiable because of the poor man’s situation, the point is that his inner harmony will cease to manifest in him.  His action, although it has a benevolent objective, ceased to be “really” benevolent because of the method that was used to carry it out. It is no different from the case of a corrupt government official.

Confucius tries to emphasize in these first four sentences that the good and bad experiences or things that one may come to interact within his life are only essential in making him realize his true essence. To either avoid the bad or preserve the good things by unethical means only show one not living the Way. 

Now, let us continue to the last four sentences:

‘If a superior man departs from humanity, how can he fulfill that name? A superior man never abandons humanity even for the lapse of a single meal. In moments of haste, he acts according to it. In times of difficulty or confusion, he acts according to it.’

Before we go over the sentences, let us focus on the term which has an essential role in giving the emphasis on these last sentences. This term is “humanity”.  It can be understood in two senses: humanity present in one’s own self and humanity present in others in the society.

 I will first discuss humanity present in one’s own self.

When we speak about humanity, it is inclined to vulnerability or mortality. This concept is questioned by the preceding sentence in the beginning of the verse above: ‘how can he fulfill that name?’

This notion brings us back to the issue of the rectification of names. How can “man” be “truly” man if he departs from his “humanity”?  The notion being implied in here is that the vulnerability or mortality of man to the universe is what justifies his “name” as “man”.  Since that is the true essence of “man”, going away from it is clearly an action which negates his true essence.  One cannot truly be human unless he embraces his vulnerability to the good and bad things in life. It is through this recognition that his “name” as “man” is used properly and is applied accordingly.

We further apply this first sense of “humanity” to the concept of the “superior man”.   The “superior man” can be seen as the one who has applied the Way in his life. But this does not exempt him from the need of further development. For a “superior man” to fulfill his essence and function as a person who nurtures harmony within himself and the universe, he must not rid himself of the sacrifices which entails this responsibility. This does not mean senseless martyrdom. This means that one should take the trouble of feeling pain and feeling jaded when he wishes to attain harmony. It is in this sense that the “superior man” must not depart from his “humanity”.

Now I will discuss humanity present in others in the society.

One cannot fully apply the Way without interaction from others. This is one aspect of humanity. This is the social aspect of humanity.  A person cannot live without communication or interaction. The actions, words, and way of thinking that one possesses are products of communication and socialization.  Once a person detaches himself from others, he cannot function properly. An example would be the natives that live at the mountains. They have been detached from the society ever since they were born. If ever one of them decides to go to the city to sell their products, they will surely fail in carrying out this objective. This is because they do not know how to communicate with the people living in the city.

They cannot carry out their function properly because of their inability to speak the language of the city people. This problem is rooted from the fact that they are detached from the society, from other human beings. This is also the same in the issue of being a “superior man”. If the “superior man” detaches himself from others, then he cannot effectively cultivate himself. For him to change himself, and for him to grow, he must interact with others. With interaction and socialization, one can realize things that they cannot realize themselves. With others, one can fulfill his duty of transforming himself into a better person. 

Now, let us go to the last three sentences. It is stated as follows:

‘A superior man never abandons humanity even for the lapse of a single meal. In moments of haste, he acts according to it. In times of difficulty or confusion, he acts according to it.’

Thus, a superior man is one who perceives and acts rightly whether in conditions of wealth and honor or in conditions of poverty and humility.  It is right attitude towards these conditions (or values) that makes one superior. This right attitude should be consistent and constant in him.  Whatever and whenever the winds of life’s challenges bring to him, he remains morally upright.  This is the essence of the Way.

Source:

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