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.