Today I am scrutinizing the second section
of the Confucian Thoughts, which is the subject of incorrect names or
rectification of names.
Firstly, clarifying what Confucius means
in “rectification of names” is only foremost. Based from the verses provided in
the Analects, Confucius wants to emphasize the need for a ruler and his
subjects to behave accordingly to their “names” or functions in society.
Names are used to signify an essence of a
person or object. As Quito
(2002) stated in her article on Confucius in the rectification of names:
“Names constitute essences and when
they do not, either one changes one’s name or one changes one’s essence.” 1
This statement implies that when one does
not act accordingly to his essence, he is not what he is named at all. For
example, a president is named one because of the essences that are inclined to
him: he spearheads the notion of improving the country, thinks of innovations
concerning economic development for the good of the State and his people, etc.
Say if he were to act otherwise, like hoarding government funds for selfish
reasons and the said act was leaked to the public, it can be observed that
“corrupt”, “no-good”, “liar”, and many other name-callings. It is in this sense that one’s
name and essence changes. The president is not called as a president anymore
because of his actions that are contradictory to his essence. Either the
president is to be called as a “thief” or he behaves how a president should.
Now why is this “incorrect naming” the
absence of the Way? Going back to the point raised by Confucius, “incorrect
naming” is the absence of the Way because it simply does not embody the unity
or harmony of things that the principle of the universe embodies. The Way is the ideal form or
pattern that a person should follow to live in harmony.
Secondly, Confucius stresses the priority
of addressing the rectification of names. As stated in Analects, Confucius
stresses the fact that if “naming” is not used correctly, then duties and other
necessary means of organization in a State cannot be carried out properly 3. The crux of the matter
here is the emphasis on unity of essence and functions. This means that one acts according to
what his name means. His name should become a reality through his actions.
Moreover, the State cannot be productive, even laws cannot be implemented as
they should because the “truth”, which is supposed to be giving order and
organization to a society is replaced by its opposites. These are disorder and
anarchy. To govern is to
correct. This means that a
ruler in a State exemplifies discipline within himself first before he can
exact discipline to his subjects and leads them to propriety. What one speaks
should be what one does. A
true ruler is one who knows how to rule first within himself.
Confucius emphasizes that
miscommunication and twisted meanings could only lead to the absence of harmony
in a state, and this is contrary to the Way, which is inclined to harmony and
unity. It is in this sense
that Confucius gives the notion of prioritizing this rectification of names.
Concerning the validity of this
argument, I took the initiative to look as to what is the conditions of the
State Confucius was in. It is stated in Smith’s Teachings of Confucius that Confucius lived in a time wherein
family quarrels, usurpation of authority, and disloyal servants were adamant 2.
Taking into consideration his concept in rectification of names, it could be
clearly observed that the chaotic setting embodies the “incorrect naming”, that
is, people not behaving accordingly to the Way or by behavior (in accordance)
with the Way. In order to resolve this case, Confucius suggests that people
should live according to their duties in the State, and with this fulfillment
of duty entails proper conduct that is governed by the Tao. Since the terms presented by
Confucius are formally and materially correct, and the identification of the
problem and the method used in resolving this problem is logical, I attest that
his argument is valid.
Finally, I would like to give emphasis on
the correct use of language. The “rectification of names” brought about by
Confucius has a significance if one places it in a modern context. Say in this
present time, miscommunication is quite a challenge for a technology-dominated
society. An example would be necessary. Take into consideration a province boy
moving to a city for tertiary education. The only communication he has with his
family is via mobile phone. His parents call him on a daily basis to check on
his studies, and the boy responds with an affirmative that he is doing well.
The semester ends and his parents found out that he failed all his major
subjects and even dropped other subjects. It was revealed that he spent his
school days partying and oversleeping. The boy did not act accordingly as a
”student”, and this resulted his parents mistrusting him and grounding him for
months. The correct use of language is emphasized in this by the sense that one
must prioritize the truth in everything that they say. Doing otherwise could only give
negative results, and this was the action done by the boy in the example.
Language has its capabilities, when used in the wrong way, could do terrible
results. Correct usage of language can be a starting point for social harmony
in our present country. “Say
what you mean and mean what you say.” One has to be always cautious in every
word that he
speaks. It is always proper
not to conclude on things out of ignorance.
In conclusion, the rectification of names
is necessary in the realization of the unity of essence and functions, the
harmony of discipline and propriety, the actualization of the Way to happiness,
tranquility, and long life. The
very wisdom of the Way is living sincerely our essence. This concept helped me
greatly in being keen to act accordingly as to what I am “named” with, and that
is to co-exist peacefully with others and the society. It also made me
appreciate more the Asian culture of prioritizing good manners and right
conduct in living life. It made me see that doing things in accordance to what
is called the Way is not as foreign as its concept may seem. It showed me that
it is as natural as my race and my identity as an Asian.
1. Quito, Emerita. "The Chinese
Thinkers." In Chinese
Philosophy
2. Smith, D. Howard. The Teaching of Confucius
3. Lau, D.C. "Tsze-Lu." In The Analects: The Sayings of Confucius.
This is much better than the first blog.
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