Philosophy, as demonstrated by Confucius, is a way to govern with
virtues. This is shown in the way he
specifies the solution to the philosophical problem. The solution to the problem of social
disorder is to practice philosophy to discover, learn, and live virtues. This is to achieve social harmony and to
realize the Way or the Tao.
The learning of the Tao is done by one’s self as he begins to educate
himself to become noble. He does this
by philosophizing. He should learn
filial piety, benevolence, respect, human-heartedness, wisdom, righteousness
and altruism by refining his thoughts, integrating values in his decisions, and
influencing others to do the same. He
becomes a noble man if he practices these to himself and others. That is why, the specified solution for the
achievement of social harmony is the development of the noble man. This is because the noble man practices the
values that counter social disorder. This is the reason why a noble man, a “chun
tzu” or the philosopher king is the best ruler in a state. He nurtures values and virtues and develops
others to become noble. This gives the
notion that in order to achieve social harmony, a noble man must develop others
as well, by teaching them and by being a true model of values to them. In a bigger family like the state, Confucius
teaches us that only a philosopher king can lead the people towards virtues.
It is because of this fact that one learns how to restrict his actions
into what is proper of the situation. These all start from one’s own home, from
one’s family. The application of what
one learned begins in home. This is the
very foundation of the development of virtues. One’s home is one’s private society, with his
siblings and parents part of such community.
It is in the frequent dealings of one to his parents and his siblings
that he learns values such as benevolence, filial piety, propriety, and many
others that can mold oneself into a noble person. It is from the home that one learns the basic
values which can greatly help him in the complex world outside of his bedroom
or his comfort zone.
When one is well-taught of values at home, he becomes an agent of
transformation to others. However, if
someone behaves inappropriately, one immediately blames the upbringing he has
at home. From this example, one can see
that indeed the family and the home play a crucial role in developing the
characteristics of a certain individual.
This is because the home is the basic training ground for individuals.
This learning process is usually guided by the parents and siblings. It is in the home that a child is able to
interact with other people and practice his social values. It is at home where one can learn the basic
set of values important in the realization of his responsibilities at home and
in society. It is at home where the
long journey to virtues begins and it continues in society through mutual
interaction with others.
When one interrelates with others, he learns
more the value of a family. As a basic
unit of society, the family symbolizes harmony through interrelation. When one has a good upbringing, he is concerned
with the welfare of others. He
communicates well and respects the worth of every person he meets. He is a person who does things
conscientiously. Whether one is a ruler
or a private person, leading a life of virtue and influencing others to do the
same is the true measure of a noble man.
Now if this noble man wishes to
be the solution to the problem of disorder, he does not remain in his
household. He goes out and interacts
with other people. In order to fully
apply the solution of going back to the moral principle and living rightly, the
noble man needs to take the obligation of leading his people. This is the most righteous act for a noble
man, which Confucius states as “doing for nothing”. “Doing for nothing” here does not necessarily
imply doing an activity for the sake of passing time. As Fung Yu-Lan stated in his book entitled A Short History In Chinese Philosophy,
“One does what one ought to do, simply because it is morally right to do it,
and not for any consideration external to this moral compulsion.” 1
From Fung’s statement, one can say that the
noble man attempting to go into politics is not aiming for personal gains. He runs for office in order to become an
instrument of unity. One can see that
the noble man treats politics as an end and not as a means for personal satisfaction. It is in this sense that the noble man has an
edge over the common rulers who only strive for power and wealth through their
positions. The noble man, however, does
not think of selfish pursuits. This makes his actions moral, for he does it as
a moral obligation. In this way, he does
his responsibilities sincerely and leads the people to harmony.
Now in leading the state, another
edge that the noble man has is his method of governance. It is regulation by virtue, and not law. In home, even if one does something bad, the
family members do not correct his mistakes by giving him a trial and a
punishment similar to courts. Rather,
the family member who committed a mistake is counseled on the proper way of
doing things.
The noble man, being cultivated
in such household, extends this principle to the state in his governance. He governs with virtue as he implements laws. He treats the state as a family that is needed
to be taught and molded in virtues.
Doing otherwise will only result to rebellion and violation of laws.
When implementation of the laws is harsh and rigid, people are treated as
slaves to the laws. With this, the state
will be in great social disorder.
For example, the implementation
of Martial Law during the Marcos regime drove the country to chaos. Rebellion and many crimes prevailed as human
rights of people were violated. There was no mutuality between the people and
the national leadership. The rule of the
military was harsh and inhuman. That is
why, the cases of human right violation to many victims of Martial Law are
still being looked into up to this time.
There was absence of social harmony.
The government was reduced to a mere military power that suppressed the
exercise of liberty among the people.
The noble man who becomes a ruler
governs with virtue. By seeing the state
as an extension of his family, he sees it as something that implies social
harmony. It is something that needs
guidance and education, similar to how parents see their children when they are
in the state of infancy. The noble man
who governs with virtue sees everyone as siblings who need guidance and aid
like how siblings look out for each other at home. In this manner, he leads people to virtues by
his examples. The people in turn, become
motivated to do the same in the community.
Just like how parents influence their children with good values, the
children, in turn, manifest such values to others outside of their home. Consequently, this creates a domino effect to
other people who see their good examples.
This is what the noble man can do as he governs with virtue. The state becomes a family which the ruler
has the responsibility to help his people become noble, too.
In helping people to cultivate
values, the noble man also strengthens himself by his constant dealings with
his people. By interacting with people, he can assess himself and the depth of
knowledge he has in terms of virtues. As
Confucius said in Analects 6:28:
“A man of humanity, wishing to
establish his own character, also establishes the character of others, and
wishing to be prominent himself, also helps others to be prominent. To be able
to judge others by what is near to ourselves may be called the method of
realizing humanity.” 2
These lines in the Analects teach
us to see the method of the noble man in achieving social harmony in the
state. By ruling with propriety, he
becomes like a parent to the state. He cultivates virtue and educates his
people with righteousness. This
education and cultivation, however, is a two-way process. It cultivates both the noble man and his
people. It cultivates the noble man for
it strengthens his values and enriches his knowledge of the good. It cultivates his people to realize the moral
principle or the Tao based on the values or virtues practiced by the ruler.
The edge of the noble man or the
“chun tzu” as a ruler, therefore, lies on the foundation of virtue. Most rulers in this time rely on power and
laws in order to establish order in the society. They disregard virtue, for it does not give
them any personal benefit. The rulers
who are not a noble man tend to prioritize their own concerns, and thinks of a
state as something similar to a desired object one can just use for his
personal amusement. This makes them too
rigid in implementations, and makes their actions inappropriate for their
names. It makes them unwary of other
people’s well-being, and fails to instill values within them. This causes disorder in a state.
However, the noble man does his
responsibilities because it is his obligation.
It is in deep reflection that he is able to realize this. It is in this
sense that he becomes sincere in his duties, and compels the people into
following his example in the state. The
noble man rules the state because he sees it as a family to be taken care of. In this manner he establishes social harmony
where each individual is cultivated with virtues; thus, letting them see each
other as co-members of a large family.
Philosophizing plays a major role
in the noble man’s quest for good governance.
Aided by this, he can establish policies and rules which are centered on
the welfare of the citizenry. He can plan on development following the
protocols. Processes and procedures are
well-defined. The government becomes a larger family where every citizen plays
a significant role in development. His aims and purposes are clear and proper. In having a clear understanding of the things
that one does, he prevents any mishaps that can defeat the purpose of his
actions. Moreover, having a clear
understanding of one’s action leads him to Tao.
In terms of governance, as a ruler, he decides rightly.
Philosophy, as demonstrated by
Confucius, is a way to govern with virtues.
This is seen in the way he specifies the solution to the philosophical
problem of social disorder. This
specified solution is for the noble man to be appointed as a ruler in the state
in order to realize social harmony. With
deep reflection, one is able to realize himself being involved in a larger
picture. In deep reflection, one is able
to realize that his obligations extend beyond the walls of his household. This gives the notion that philosophizing
awakens one to become more devoted and sincere to his obligations in his own
family or in his own home, and in society or state. These obligations extend to the state to a
ruler who exemplifies values.
When one deeply reflects, he gets
to the world beyond himself. He gets to
see other people who are affected in every action he does. In other words, in reflection, one gets to
see the effect of his actions to himself, his family, his society or state. It
also gives him the idea of assessing himself in order to continually enrich
values learned at home.
In terms of governance, this makes the ruler more conscientious of the
needs of his people. Most of the harsh
laws in the state are caused by officials who lack deep reflection. Deep reflection helps one see the
significance of something and the wisdom of values embedded in it. It
makes him realize that there are other people in this world who needed respect
and care. In deep reflection, one gets
rid of self-centeredness and become more oriented with the development of the
state and progress of his people.
In deep reflection, one sees
himself formed by his connection with others.
It helps him see other people as brothers, colleagues, and friends
regardless of race or religion. It helps
him to realize that the society is a sort of a big family where each is
important in the realization of social harmony. It can make him see the other as a family
member who deserves respect.
However, it is also undeniable
that the noble man may not become the leader of the state. People usually see virtue as a hindrance to
what can please many. Most noble men are
usually criticized by most people. This is
because being noble does not yield a life of pleasure and enjoyment. Even in a school setting, there are some
students who talk against a person who is serious and devoted to his studies. They consider him as a “killjoy” and a boring
person. This is quite disturbing.
The challenge for us, therefore,
is to never stop in our pursuits of leading a noble life. Although many will usually criticize us, it
does not matter. Even without a noble
leader, one can be a noble leader in himself.
Even without a noble man who is appointed as a ruler of the state, one
must see this as an obligation to reform one’s lives and start living nobly. One cannot force the world into having
virtues in an instant. Such action would
only defeat the purpose of its goal. Such
action would be even considered by Confucius as something not moral. The right way of approaching such sad reality
is to accept it and continue to do what one thinks is right. Conditions in the world may not be always in
our favor, and one may even be thrown into a state of danger when he continues
pursuing a noble life, but it does not imply that one stops doing what is noble.
To be a solution is to accept the challenges of any responsibility. To be a solution is to never fear doing one’s
obligation. It is in facing head-on such
burden that one can fully justify his learned values and the morality of his
actions. In this way, even though one
fails in leading the world back into the proper way of life, his consistent
actions makes him victorious over all the rejection and the harshness against
his way of living. In this manner, one
can live a happy life, for he is free from any anxiety of failure or
success. This is what it means to be
wise and noble, as Confucius said in the Analects: “The wise are free from
doubts; the virtuous from anxiety; the brave from fear.” 3
Such lesson from Confucius gives
the idea that one does not necessarily have to be successful in his pursuit of
bringing back the moral principle in the world.
What matters most is that one sincerely practiced it in his life and did
his best in educating people and making them realize the proper way of
living. It is in the doing itself that
makes one’s actions moral and noble.
In my student life, I cannot deny that there
are times when being noble is a tiring responsibility, especially when I see
other students having comfortable lives and not so serious with academic
requirements. While I study so hard and
try my best in my projects, this particular attitude of some students disturbed
me. They simply do something half-heartedly, while I sit on one corner cracking
my brains out to give my best. While
others think about passing late, I aimed to submit requirements before the
deadline. This contrary really disturbed
me, but I did not give in to this.
To aim for a noble life is a
noble choice. Our weaknesses usually lure us to do what is not proper. However, with values learned from home,
studies and religion, I realized that my weakness can become my strength. How is this?
I admit that there are times that I want to give
up living a noble manner. I thought of
it as something pointless, when the world that I lived only showed me the
opposite of virtues. But a certain event
changed my way of thinking. In our
physical education class, I was assigned to compute the additional scores for
my team. My scores were okay, but the
temptation of adding them was getting into me, because the score sheets were in
disarray. Surely, adding a score cannot
be noticed. It took me moments to feel the very energy of
myself. Am I this kind of person? What gain will I get if I cheat? When I cheat, I will not forget it forever. I
will get much better grades but I will not be peaceful.
I deeply reflected upon it. Then, I realized that it would not do me any
good. Indeed, I would get a good score,
but I will be like some stupid ones with an empty brain and heart. Doing such would only defeat the purpose of
my education and upbringing at home. Doing such devalues me as a thinker who
believes in good values. That is why, I
recorded the real score for my team. I
was not bothered by my score or my final grade.
At that moment, what was important was I honestly did the responsibility
assigned to me by our professor. Whatever would happen, I was sure of one
thing: I remained faithful to my values. No grade can give me real peace gained from
doing the right thing.
As I submitted the paper to out
teacher, he awarded me extra points for being able to do my job. At that moment, doing the right thing made me
feel victorious. It made me true to all
the values that I believe in. I was not
overtaken by some selfish motives. With
firmness, I did what was right.
Indeed, Confucius is right when
he said that a noble man is happy. Yes,
it may be a hard life and a heavy responsibility, but the happiness coming from
doing one’s job consoles the weight of the burden. As Fung Yu-Lan stated in his book A Short History of Chinese Philosophy,
“the value of doing what he ought to do lies in the doing itself, and not in
the external result.” 4
The experience made me happy because I was
firm in my values. I do not have a
political kingdom where I am a ruler.
But when I did what was right, I realized that I have a kingdom where I
can truly rule with values. That kingdom
is myself. In this way, I have become a
philosopher king when I was not overtaken or overpowered by improper thing and
chose to do what was right.
The practice of good values and
virtues is tested in every situation we encounter in life. It is like a battle where one has to have
sufficient weapons in order to fight and win.
While one aims to become noble, he must prepare for many possibilities
that will test him. But for one who is
certain that he lives his life in virtues, he remains unshaken by all sorts of possibilities. Nothing can pull him down.
Sources:
1.
Fung Yu-Lan, “Confucius (551-479 B.C.) and
Mencius (372-289 B.C.)”, (Boston: Beacon Press, 1962), In The Spirit of Chinese Philosophy, 44.
2. Wing
Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 31.
3.
Fung Yu-Lan, “Confucius, The First Teacher” (United States: Princeton
University Press, 1963), In A
Short History of Chinese Philosophy, 45.
2 4. Ibid.
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