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.
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