Confucius and Lao Tzu: Philosophy As A Way To Live Rightly

Philosophy, as demonstrated by Confucius and Lao Tzu, is an effective way in making an individual live life rightly.  This is shown in the way they approach the philosophical problem of disorder in the world in their own concepts of the man of virtue.

 Confucius and Lao Tzu consider philosophy as a way to discover, understand and practice virtue. This means that philosophy can lead one to learn how to reflect deeply in order to find what is right and worthy.  This is connected with one’s ultimate task to realize harmony of self with others in society and state.  When one is able to perform his functions in society and become an effective and efficient citizen, he is wise.  He is a noble man or a sage.   By this, one can enjoy the fullness of life.   By being harmonious with oneself, one has a sense of direction in his life.   In terms of governance, a sage or a noble man who rules a state realizes social harmony.  He promotes order in society because he considers a state a bigger family.   

The presence of social disorder in society is caused by the refusal of people to philosophize or engage in deep reflection.  Living such life contradicts the wisdom of the Tao or Nature. This is the reason why Confucius and Lao Tzu emphasized on the importance of the development of virtue in the individual so that he will become a solution to the problem of disorder in society and the world.  Only a person who reflects deeply or who engages in philosophizing can become a person of virtue, a sage, a noble man or a philosopher king.

For both philosophers deep reflection is a philosophical activity that can make one cultivate both his intellect and sense of morality. As Fung Yu-Lan states in his book entitled A Short History of Chinese Philosophy, “According to Chinese Philosophy, the man who accomplishes this synthesis, not only in theory but also in deed, is the sage.  He is both this-worldly and other-worldly.” ¹

Fung’s statement implies that deep reflection is an activity of philosophizing.  It is not simply as a tool to mold one into an instrument of righteousness and a practitioner of morality or propriety.  Confucius and Lao Tzu manifest Philosophy as a way in which an individual can give flesh to his learning.  This giving of flesh is done by the individual synthesizing all of the negative and positive aspects of his experiences, which he then translates into his learned virtues in action.   In other words, it is being a sage or a noble man or a philosopher king.

The real synthesis of one’s deep reflection or philosophizing is the attainment of virtue and living it consistently.  This synthesis is realized in a sage, a noble man or a philosopher king in society. When one applies rightly what he learns from ordinary experiences, he, actually, philosophizes.  When he finds wisdom in many other realities, then, it implies that he reflects deeply.  When he discovers and practice virtue in his life, then, he becomes the very synthesis of social harmony.

Confucius and Lao Tzu teach us that each person has worth in society.  This worth is expressed in his choice to find the path towards virtue.  This path implies the Way or Tao or Nature.  When one treks along the said path without hesitation and resistance, then, he becomes a true companion of philosophy.

Source:

   1. Fung Yu-Lan, “The Spirit of Chinese Philosophy”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 8.

SYNTHESIS: CONFUCIUS AND LAO TZU

I.)                  CONFUCIUS

Confucius demonstrates Philosophy as a way to guide one into the proper way of life.  He shows this in the way he resolves the philosophical problem of social disorder in the state.  The root of the disorder is caused by the lack of understanding of the individual concerning his name, role and responsibilities in his home and in society.  Philosophy helps one to understand and actualize properly and rightly his name, role and responsibilities so that he will become a noble man.

Philosophizing involves deep reflection.   Through it, one investigates, discovers, and finds wisdom in all things.  He refines his thoughts and direct his actions to what is proper and moral.  For example, if one understands that the essence of helping others in times of need is charity, then, he develops charity within.  Deep reflection, therefore, can fundamentally guide an individual to the Tao.

In the process of developing the self into a noble man, he needs to relate with others so that he will be able to influence them to become noble, too.  That is why, Confucius considers the noble man or the philosopher king as the best ruler of a state.  He aims for social harmony and practices virtues to counter the problem of social disorder in society.

Confucius, therefore, shows that deep reflection must be taken as something which can lead one into the right course of action.  It is not simply a mental activity that one does for the sake of scholarship.  In the specification of Confucius of the noble man as the solution to the problem of social disorder, he shows that deep reflection sustains one in his aim for virtue by them to himself through the various realities he encounters every day.

Traditions play a very significant role in one’s quest to become noble.   It is a fact that every person is situated within a tradition through his family, society and state.  These traditions are also implicit in the way one acts according to his name and role.  From traditions, values are passed on from generation to generations. The values like benevolence, filial piety, respect, altruism, human- heartedness, conscientiousness and righteousness are basically learned from traditions of families.  Thus, traditions are sources of moral principles and values.  This also supports the idea that a noble man is always destined to go out and influence others to what is moral.

When a noble man rules a state, he rules in virtues and all laws become ways of developing these virtues in the people.  His ultimate goal is the realization of social harmony in the state.  He is selfless and considers the state as a bigger family where every person has worth.

Indeed, it takes a will to reflect to choose the Tao and live rightly.   It makes one find the direction in things.  He begins such education in his home, with his parents and his family.  In his home, he learns the basic idea about obligations and concern for others in his interactions with his parents and his siblings.     

The philosopher king is a noble man who can best rule a state.  He is an instrument of harmony and a good influence to his people.  He respects others just like he respect his parents and siblings. By philosophizing, he sees the wider horizon.  He gets to see that his responsibilities extend farther than his own household.  In this manner, he interacts actively in his community.  In deep reflection, one understands his responsibilities.  It makes the individual fulfill the essence of his actions and live happily.

Confucius, therefore, demonstrates Philosophy as an effective way in cultivating virtues in oneself by deep reflection.  It is in this manner that the individual acts according to his role and lives up to it, no matter what the circumstances are.   As Fung Yu-Lan stated in his book A Short History of Chinese Philosophy, “For if we do our duty, that duty through our very act is morally done, regardless of the external success or failure of our action.” ¹

Fung’s statement gives the idea that what matters is the fact that one acts rightly no matter what the circumstances are.  Even if one succeeds or fails, he is certain that he did what was right.  It is in this manner that the individual preserves the observance of tradition, and instills in him the virtues of a noble man.

Philosophizing prepares every man to face the many possibilities of life. Through the practice of virtue, he remains moral and virtuous.  He lives his life without being disturbed by challenges. 

Source: 

   1.       Fung Yu-Lan, “Confucius, The First Teacher”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 45.

 II. )  LAO TZU

Lao Tzu presents Philosophy as a way which reveals the ways of Nature to man. Through philosophy, man has a better understanding of the origin of all things, the nature of opposites, and the way to model, govern, and live in harmony with Nature.   With these, harmony with Nature is realized.  This is living according to the Tao, the essential element for one to become a sage.  

The philosophical problem on the absence of natural harmony implies man’s going against the course of Nature.  When one goes against Nature, he does what is unnecessary and extreme.  This leads to disorder or chaos. This injures the self and others.  This is going beyond what one is.  To resolve this, one has to live simply, humbly and contented.  With this, he never fill his life with unnecessary excesses.   As Fung Yu-Lan stated in his book, A Short History of Chinese Philosophy:

“Such is the way in which a prudent man can live safely in the world and achieve his aims. This is Lao Tzu’s answer and solution to the original problem of the Taoists, which was, how to preserve life and avoid harm and danger in the human world.” ¹

To live in accordance with the laws of Nature means learning the values of humility, simplicity, and contentment.  In this way, he becomes more open to all possibilities of Nature.    In this sense he gets rid of any unnecessary desires.   It is in this sense that one becomes a sage. 

Living in accordance with Nature also implies preserving life and promoting natural harmony.  Being able to understand Nature and live in harmony with it solves the problem of disorder in society.  Lao Tzu teaches us to philosophize in order to find our place in the course of Nature by doing what is necessary based on what one is.

Source:

    1. Fung Yu-Lan, “Lao Tzu”, (New York: The Free Press, 1948), In  A Short History of Chinese Philosophy, 99.

III.                SUMMARY AND CONCLUSION

Confucius and Lao Tzu consider that the ultimate purpose of philosophy is for one to practice virtue.  Virtue develops one to become noble (Confucius) or become a sage (Lao Tzu).  Both believe that a person who practices virtue is a solution to social disorder and an instrument for social harmony.  He is the best ruler in a state. For Confucius, this is the realization of the Tao, and for Lao Tzu, living with Nature. Such harmony is associated with one’s harmony with the world he is living in.  It involves anything one encounters with the world, his environment, community, and family.  Being in harmony with these things yields a good life to the individual and prosperity to the state.  

Confucius emphasizes that the essence of a noble man is realized when he helps others become noble, too.  He stresses on the values of altruism, benevolence, filial piety, respect, conscientiousness, wisdom and righteousness.  Lao Tzu emphasizes that the essence of a sage is realized when he lets Nature be, by avoiding extremes and excesses.  He stresses on the values of simplicity, humility and contentment. 

Confucius and Lao Tzu placed a high premium on Philosophy as the way to become a noble man or a sage.  Becoming one is actually an individual oughtness.  This “ought to be” involves both the education of the mind and the heart through deep reflection.   Deep reflection is a way to liberate one from doubts and confusions.  It elevates him to a well-directed, more refined and higher order way of thinking.  The realization of one’s “oughtness” results to individual happiness and social harmony. 

In order to achieve this goal, they specify the solution of developing a kind of man which is different from the others.  For both philosophers, harmony can be made possible when one manifests its possibility. This is the sage or the noble man.  It is only when one achieves enlightenment and develops virtue that he can truly be in harmony with the world, either by being in accordance with a moral principle or a natural way of things.   As Fung Yu-Lan stated in his book A Short History of Chinese Philosophy,

“What is the highest form of achievement of which a man as man is capable? According to Chinese Philosophers, it is nothing less than being a sage, and the highest achievement of a sage is the identification of the individual with the universe.” ¹

Thus, both Confucius and Lao Tzu teach us to discover our own oughtness through philosophy. This oughtness implies the inner goodness in man which will be realized only through the practice of virtues. One should aim to become noble or virtuous. This is man’s essence. This is realized by living the Way or the Tao or by living in harmony with Nature.  Therefore, Chinese philosophy as demonstrated by Confucius and Lao Tzu, aims to teach us how to live our lives rightly. 

Source:

     1.  Fung Yu-Lan, “Confucius, The First Teacher”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 6.

NEW SYNTHESIS V - CONFUCIUS

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. 

 

NEW SYNTHESIS III - CONFUCIUS

Philosophy, as demonstrated by Confucius, is a way to cultivate virtue into oneself.  This is shown in the way he characterizes the ideal human being.  The philosophical problem of social disorder is said to be resolved by cultivating oneself in becoming a solution, which is to be a noble man. This cultivation is done by manner of education aligned to learning the moral principle or the Tao.  This begins in the family, then to others, and to the community.  This means that the development of virtues involves a variety of processes realized in the daily life of every individual.

The “Jen” or “benevolence” starts with “filial piety” (Hsiao) and “brotherly respect” (T’i). This implies the recognition of family as the basic unit of society where the rootedness of every individual is founded. From the smaller unit, Jen is realized in others.  Since human experiences are social experiences, being concern for others manifests a person’s conscientious stance for social harmony.  This social harmony is possible only in altruism, a value that sets aside selfish desires to pave way to the welfare of many.

The cardinal virtues (Jen or benevolence, Li or propriety, Chih or wisdom, and Yi or righteousness) summed up the essential elements of the ultimate purposes of an ideal human being, virtue, and social harmony.   It is in this sense that Confucius considers Philosophy as a way for the cultivation of virtues.

 The root of the philosophical problem is the absence of social harmony.  This problem is caused by one’s rejection of the practice of virtues.   This absence pertains to two things, namely “absence” in the sense that the individual has no clear understanding of the Way or the moral principle.  The other “absence” pertains to an individual being selfish, having no concern for others at all.  These two things are resolved by learning to philosophize and head towards the Tao.  The first notion of absence is resolved in the rectification of names and the education of the noble man.  The second notion is the cultivation of one’s moral principles through social integration.

In order to establish “social harmony”, there is a need for a person to relate and interact with others.  This does not only point into being with a group of people in a specific occasion, it also points being “out of oneself”.  In other words, it means being selfless.  Disorder happens because of one’s selfishness and concern for personal gains.  For example, doing a favor for another person for the sake of an ulterior motive, or doing good deeds to look good when one plans to run for a public office.  Instead of manifesting good values such as concern for others and benevolence, one pretends to be good in order to advance his selfish motives. It becomes a means for benefits aimed for oneself which only causes trouble or disorder.   

The role of philosophizing, therefore, is to make the individual realize specific values and cultivate them. Virtues are the ones that can guide one’s actions.  It can guide one into properly fulfilling their obligations or responsibilities in their social relationships. They guide one’s actions.  As Fung Yu-Lan stated in his book entitled The Short History of Chinese Philosophy, “Everyone in society has certain things which he ought to do, and which must be done for their own sake because they are the morally right things to do.” ¹

From Fung’s statement, one can say that deeply reflecting upon things leads one to be concerned and be caring for the welfare of others.  Without others, one cannot fully realize virtues.  It is in this sense that in developing the virtues of a noble man, one becomes a solution to the problem of social disorder.

Doing one’s duties and responsibilities is important for an individual learning and practicing the Tao.  This is because it is the measurement of how deeper the values were cultivated inside of him, both in the mental and moral aspect of his being.  Concern for others is the next step for one to do the task of practicing the Tao.  Benevolence or human-heartedness is what gives the individual a good starting point in getting rid of his selfish pursuits and wants that can impede him from being a good citizen and a good family man.  In being benevolent, one can effectively do his duties in the society.  The individual who instilled the value of benevolence inside of him effectively does his duties because all he thinks about are the welfare of others.  When one does not think about profit in doing his responsibilities, he does not have any reservations as to what is asked of him.  In this way misunderstanding can be avoided and other conflicts.  His actions benefit others and the state.

When one does his duties in the state, he manifests his concern and love for his family and fellowmen. This is because he chose not to do something which can harm his relationships with his family and his state.  He unconditionally does his obligations to his parents, his brothers, and his community.  The greatest difficulty lies in the involvement of the individual in the state.  It is not easy to become noble by learning and practicing virtues. Every time, one encounters both strangers and friends. He also encounters both the pleasant and the unpleasant realities around him.   His attitude may vary from one person to another or from one experience of reality to another, which can provoke him to act inappropriately.  That is why in cultivating the value of benevolence, it is only foremost that one should set himself as the measure of his actions.  Confucius calls this as the “principle of the measuring square”, which is said to consist of man’s conscientiousness and altruism.  This principle involves oneself as the basis of regulating one’s own conduct.  It is in this notion that one can apply the famous Confucian quotation: “Do not do to others what you do not wish to yourself.” 

Relating the principle to the saying, it only gives the implication that the treatment of one to the other must be similar to his treatment of himself.  If one dislikes being insulted, then he should not insult other people.  Since one is part of a larger community, it is his moral obligation to respect each individual in the community.  Having compassion for others, and having concern for them is what justifies one to be “human-hearted”.  Giving the same respect which one gives to himself to other people makes his actions moral and proper.  Good begets good.  What one sows, he reaps.

As one cultivates benevolence, he also develops propriety. This implies acting according to the circumstances or the situation.  When one is concerned about the other, he makes his actions proper as a sign of respect for others.  He humbles himself when he thinks about the welfare of others.  This is observed when one keeps silent as he enters the church or when someone is studying in a study room.  The very action of tempering one’s actions is a sign of putting the other as the priority of one, which in turn manifests humility.  In this manner, he justifies his values and acts according to the moral principle. 

As one continues to cultivate and practice his learned values, he begins to develop a certain kind of wisdom.  As Fung Yu-Lan stated in his book entitled The Spirit of Chinese Philosophy, “Chih (wisdom) lies in the understanding of human-heartedness and righteousness and ritual conduct” ²

From Fung’s statement, one can say that wisdom pertains to the deeper understanding of the learning and application of virtue.  This is because if such wisdom is not realized, then no matter how much a person does similar good actions, it would not be justified as being moral.  It will be reduced to an empty, mechanical routine which does not contribute to man’s cultivation of virtue or to teaching others about virtue.  It is acting blindly.   Indeed, when one does not have any idea about what he is doing, it defeats the purpose of taking the trouble into accomplishing it.  This is because the activity fell into the same level of a chore that is done for a utilitarian end.  Such action is not moral in essence even if it is aligned with morality. The justification of one’s actions lies on one’s self-conscious understanding of its execution.  For Confucius, one must have an understanding of the concept of morality and a conscious self in order to justify one’s actions as moral. 

Philosophy, as demonstrated by Confucius, is a way to cultivate virtues into one’s self.  This is shown in the way he characterizes the ideal human being.  The problem of social disorder is said to be resolved by going back to the moral principle and fashion one’s life into it. This solution is to begin from a long process of recognizing realities, experiences within and with others, and finding wisdom in all of these.  From these, one realizes his ultimate purpose in life, that is, the cultivation of virtues to oneself in order to become a noble man.

 Confucius demonstrates Philosophy as a way of making one conscious of the things that he does in his life.  When one deeply reflects, he gets to learn and cultivate virtues.  In the process of cultivating virtues, he becomes aware of the effect of his actions and their meanings in existence.  He becomes aware of the people around him, his social relationships, and his responsibilities.  He knows where he is headed to. 

When one is indifferent about things, he does not have any clear idea as to what he is doing or why is he is doing things.  It does not contribute to one’s cultivation of virtues, and it does not bring any benefit to the society or to others.   Being indifferent is a sign of disorder.  It is simply taking learning and other opportunities to strengthen one’s virtues for granted, and making one’s actions point to a utilitarian end.  When one does not understand a particular subject for example, he simply studies the lessons given for the sake of passing and not for learning.  Moreover, he becomes lazy.  From this example, one can see that being indifferent results to a disordered life.  He does not study diligently.  He does not maintain good marks.  All of these point back to the reason that the individual does not understand the essence of his responsibility as a student.  Another way of looking at this is in terms of doing charity work because it is required by a professor or a university requirement.  Indeed, the act is in accordance with the moral principle. However, those who do not understand the purpose of the charity work will do it for the sake of grades.  But with deep reflection, one considers it an opportunity to understand the value of benevolence, human heartedness, justice, and care for the welfare of others.   Every experience carries with it good values.  But one has to discover them rightly.

Philosophy therefore, is a way to realize the right direction of one’s life through reflection.  In deep reflection, the individual knows what to do and how to live in harmony with others.  He realizes significant lessons and develops good values or virtues in the process. Philosophizing makes the individual see the value of doing his moral obligation to his family and to his state.  He begins to see the essence in things, and the point in doing moral acts.

In deep reflection, one becomes righteous in action.  This righteousness comes from the realization of the individual of the essence of his responsibilities and the virtues that he lived. When one is conscious about his responsibilities and understands the best ways to fulfill them, then, he is noble.  Philosophizing does the same principle to an individual.  It makes one understand the point and the essence of what he does. 

In our modern world, the tendency to follow the “trend” is what is good.  The measure for saying so is that when majority do the thing, it is justified. It becomes the standard of action. Though philosophically speaking, it is not logical.  What makes an action good is that its intention and actualization (ends and means) are both good.

In the Philippines, it is a common fact that our national officials are usually overtaken by unpleasant event.  For example, the Fallen 44 in Mamasapano.  Of course, it was very tragic.  But it does not mean that the solution is the ouster of the President.  That is hasty and unintelligent.  How shall the President be summoned for being irresponsible about the case of the Fallen 44 if he is ousted?  That particular action from many politicians and citizens shows the lack of deep reflection.  Their act was impulsive and illogical. These manifest a sort of social disorder among the government officials and the citizenry.  The act was a question of value.

 Another point would be in choosing to do the wrong thing for the sake of something noble.  An example would be stealing food to feed another person, and killing as a way to feed one’s family. Both actions have good intentions, but the manner of doing them is not good or proper.  Virtue in this sense is taken as a hindrance instead of an opportunity to become a better person.  Even the notion of morality is out of the question whenever one does something “for the greater good”.  A good example of this is the bombing of Hiroshima and Nagasaki during World War II.  The people who died in that explosion seemed to be taken out of the equation when the two bombs were dropped.  It is still an unresolved issue in history.

This case is implicit of social disorder.  Bombing is a heinous crime.  It killed thousands of people.  Yet, it happened in history. Some politically selfish motives or intentions prevailed at the expense of lives of people.  Such disorder was caused by lack of reflection and a sense of what is good.   If deep reflection was done, surely crimes can be prevented.  People can have a clear understanding of what is really “ought” of a situation and be guided with what is right.

If people reflected more on their actions, then they can truly see the importance of having the right values in life.  Living a life without values is living a life of disorder.  The individual has no moral references to guide him in his actions.  Moral values give direction to one’s learning.  Without good attitude, an individual cannot manifest the profoundness of his mind.  Without virtue, a person cannot preserve his learning and cannot live harmoniously with other people.

 The importance of virtue in one’s life does not lie on its impression on others, or the rewards that one might get out of being a person of virtue.  It is in one’s own enlightenment and higher way of living that the importance of virtue is realized.  When a person instills virtue in himself, he is living the Tao.  He lives life with awareness of his actions and the sense of care and concern for others.  In this way, he is more guided in everything he does.  His life becomes profound and harmonious because of his good character.  It becomes contagious to others.  This means that he becomes a good model to others.

Virtues, therefore, are not simply learned.  They become real when practiced and lived. They are signs of a person’s strengths.  It represents the inner refinement of the person in terms of wisdom. 

I connect all these important points to one real experience I had in one of my philosophy subjects last semester.  In that particular class, our professor gave us the freedom to grade or rate our own essay.  This means that it is up to us whether to grade our essay with the highest rating.  We were told by our professor that the rating or grade we indicated in our respective papers will be the final grade or rating in his class record.  Honestly, that was tempting!   But as I read and re-read through my essay, I was sure that it did not deserve to be rated the highest score.  However, with the freedom given to us, I can give myself a perfect score if I wanted to.  I did not. I knew that my answer was wrong.  I gave myself the score that I deserved, because I had a conviction that it was the right thing to do.  It may be a big loss on my part, but I was in peace.   I did not have any guilt feeling.  It is better to be able to do something righteous rather than deny myself of what is good.   I also realized that I did not lose anything.  On the contrary, by being honest, I gained everything.

In that moment, I realized that I learned something from the many lessons taught in Philosophy and all those values learned from home and studies.  I did not have a second thought when I chose to do what was right during that time.  I become more confident in the idea that when one does what is good, it comes back as good. That was the greatest synthesis of philosophical learning I experienced as a student.

 Philosophy, indeed, helps me to reflect deeply on the various experiences I have in my life.  Every experience taught me something.  And the many experiences I have, the more philosophical tasks I need to do.  Of course, there are times that I am also confronted by my weaknesses.  But I really try to follow what should be.  When I commit mistakes, they caused too much pain to me.  But I deliberately feel the pain and cry a river of tears for such pain.  I do not want to shun away from it.  By doing it, I become free from that pain later.

Life is a noble task to accomplish.  It has a lot of challenges.  Most of these are difficult ones.  But all of these challenges are paths towards the cultivation of virtues.  In the end, when one practices virtues, his own life will show their fruits.

Source:

     1.       Fung Yu-Lan, “Confucius, The First Teacher”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 42.

2        2.  Fung Yu-Lan, “Confucius (551-479 B.C.) and Mencius (372-289 B.C.)”, (Boston: Beacon Press, 1962), In The Spirit of Chinese Philosophy, 18.

Confucius: Philosophy As A Way To Govern With Virtues

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 was to go back to the proper way of living, which is done by learning the Tao.  The specified solution is the appointment of the noble man as the ruler of the state. The noble man practices virtues.  His involvement in a society or state leads to a solution to the problem of social disorder.  With the depth of his knowledge, he becomes a moral reference to the people he serves.

In deep reflection, a noble man has a deeper understanding of life and social functions.   He is involved in the community.  He realizes his responsibilities with others.  He sees the bigger picture of things.  He learns values and virtues in his family, community or society and state.  His inner education is founded on the values from his parents, siblings and other people.  From this, he learns social harmony.  Then he extends this to others.   That is why, as a noble man, he is the right ruler of the state.

Common rulers have the mistake of seeing the state as something which they can use for their own private benefit.  They use the state as something which can please their desires for power and wealth.  In this manner, they use harsh laws that devalue people.  This incites disorder, for the people were not treated right by their ruler.  The noble man, however, resolves this mistake by extending the values he learned from his household towards the state.  He sees the state as a family needed to be guided and taken care of.  He fulfills such objective by governing with virtue.  He does not impose harsh laws, but instead manifests virtue in his actions by being a benevolent ruler acting according to circumstances.  By his example, the people are less likely to rebel because they are treated justly.  People feel their worth, thus, inspiring them to do the same to other people around them. This establishes harmony among the people in a state.   Moreover, every citizen lives a happy life, because he is able to fulfill his obligations without any intention for personal gain.   The state progresses and sustains harmony through time.

The noble man, therefore, deeply reflects before engaging into something.  This is his advantage over the common rulers who disregard reflection in their way of ruling and leading.  In deep reflection, the noble man is more guided in his actions and has a clearer direction in his governance. 

Deep reflection also gives the noble man the will to resolve social disorder by the practice of virtue in his government.  He understands his moral obligations and aims to instill to his people the Way or the Tao by his own life and by the way he rules.  Philosophizing makes the noble man be firm in his resolve even if the circumstances stand in the way of his moral obligation.  One of the mistakes of the common rulers is that they resort to improper or wrong things when they compromise just and right rule with personal gains.  Such weak action manifests lack of deep reflection. 

Confucius wishes to teach us the value of extending one’s learning and practice of virtue to others.  This is because it is in our involvement with other people that we get to know the depth of out learning and the worth of our actions.  His specification of the noble man as the solution to the problem of social disorder points out that in undertaking the noble path, one must be prepared at all times.  Confucius points out that taking the responsibility of being the solution to the problem of social disorder in the world is not an easy task.  Moreover, it is not even an assurance of success when one takes the responsibility.  As one of Confucius’ disciples stated, “The reason why the superior man goes into politics, is because he holds this to be right, even though he is well aware that his principles cannot prevail.” ¹

Based on the statement, in one’s attempt to restore the social harmony in the world through governance, many possible and unfavorable situations will happen.  But a noble ruler stays firmer in his resolve.   He takes every situation as a test of righteousness.  Confucius wishes us to understand that when one is virtuous, he cannot be overtaken by whatever circumstances.  He does what is right and sustains righteousness in his life by constant practice of virtue.  His legacies will live through time.

Source:

   1.       Fung Yu-Lan, “Confucius, The First Teacher”, (New York: The Free Press, 1948), In A Short History of Chinese Philosophy, 44.

NEW SYNTHESIS II - CONFUCIUS

Philosophy, as demonstrated by Confucius is a way to educate oneself into being a noble man. This is shown in the way he lays down the assumptions of the solution to the philosophical problem.  The philosophical problem is the absence of social harmony in the state, and this is rooted from the failure of the individual to actualize his name in agreement with his actions.

Man’s usual tendency to do things in contrast with his name or role and responsibilities is aggravated by his lack of understanding of them. This is the reason why, philosophy becomes a very important discipline which can help one rectify his confusion about his name, role and responsibilities.

The solution to such problem is the education of the person into the right manner of living, since the lack of understanding is the reason as to why people are confused with their names and their responsibilities.  The rectification of names is the primary step for the solution to the philosophical problem of the absence of social harmony. From this step, one initiates himself into the journey of learning the proper way of living.  This is living in accordance to the Tao or the Way.

In order to achieve social harmony, one must first start from himself. This is because if one wishes to be the solution to the absence of social harmony, he needs to be educated through philosophy.  The problem of social harmony is primarily caused by the lack of understanding of name, role and responsibilities by the individuals.  Because of this, people forget tradition, the Way, and the important values to become a good citizen and a good family member.  This education is not aimed solely at the intellectual aspect but at the moral aspect of a person.  This education is more inclined to instilling the principles of the Tao in life. This implies educating oneself to be a noble man, which starts from understanding the crucial concepts in relation to molding one’s intellectual and moral aspects. 

In philosophizing, one does not only deepen his understanding of things, but he also deepens his relation to with them.  This is done when one reflects upon a particular mistake made at a certain project or event.  One does not simply think about the implications of the event, but also the implications of such to one’s self.  In deep reflection, one is able to realize certain points that can aid him into molding his character.  It is in this way that one develops himself into a noble man. 

Deep reflection initiates one into learning.  In relation to educating oneself into becoming a noble man, philosophizing initiates man into learning the Tao. The learning that is being described here does not mean increasing one’s knowledge, but developing a moral life.   Indeed learning, can give one idea of various things, but it does not necessarily imply that it will make him a good person.  A person can be very intelligent but can have a bad attitude.  Politicians for example, are very intelligent in relation to the different laws of the state.  Even though they possess such intelligence, they still do crimes such as corruption and murder.  As Confucius said, “There are men who may be able to stand firm, but may not be able to weigh things in relation to the occasion.” ¹

A higher level of life, therefore, pertains to a life having undoubted knowledge of what is proper, and acting in accordance to this knowledge. Having both could greatly aid one to maintain order in whatever he does or thinks.  However, in order to achieve such life, one must have a guiding principle to follow.  This guiding principle is what one calls the Tao.  The Tao is the proper way in things.  It is the moral principle.  Having the guidance of the moral principles strengthens one in whatever situation.  It makes him consistent in doing what is proper and right.  

Such attitude extends to the point of strictly adhering to one’s tradition instead of doing away with it.  In the modern time, it is observable that traditions are eventually being set aside.   Such thinking is one of the reasons why there is disorder in society and the world.  Traditions are established to value family, connection and history.  They also teach one about the value of respect, commitment and devotion.  They manifest continuity and consistency in values being adhered to. They institutionalized certain community values, beliefs, practices, principles, legacies and norms.  Thus, they teach certain ways of living.    As Fung Yu-Lan stated in his book entitled A Short History of Chinese Philosophy, “The rituals embody a certain standard of action set up to represent righteousness and to represent the moral mean.”  ²

From Fung’s statement, one can say that following rituals is a manifestation of one being in accordance with the moral principle. Following rituals manifests a particular value or virtue. For example, some Bagobo farmers do not do prayer before meals.  This act can be misinterpreted by other people who do not share the same practice.  But these Bagobo farmers explained that prior to planting rice or corn, they have done rituals for blessing of good harvest.  This means that even if they do not do prayer before meals, the prayer ritual they did prior carries the blessings throughout and is realized every time one partakes food in a meal.  This ritual is part of a tradition.  Tradition makes every person, family, community, state and society unique.  It strengthens cohesiveness and harmony among men.

Philosophy helps us understand many components of traditions.  The principles, practices, and values implied in traditions need to be understood so that they will be valued and respected.  They manifest a deeper sense of simple community and social harmony.  They portray life-values developed by people as they journey through time.  These are passed on from one generation to the other.

The aim of philosophizing is to develop a noble man.  Whatever tradition he comes from, the noble man understands his name and role and the responsibilities he must undertake in the process.  He realizes his sociality as he lives according to his name or role.  Without others, he will not be led to deep reflection.  Because of his interaction with others, he learns both the reality of social disorder and the need for social harmony.  That is why, it is very important that one understands his purpose in life.

Learning the Way or the Tao always requires philosophizing and the goal for social harmony.  Social harmony cannot be realized with people who do not reflect in order to become moral and wise.  Becoming moral and wise means that one must engage in refining himself through deep reflection so that he will find the paths towards the realization of virtues.  Only when one becomes virtuous that he becomes a noble man.  Confucius wants us to become a “chun tzu”.   He believes that each has the opportunity to become virtuous.  The ultimate purpose of philosophy is to lead one to virtue. Only when one practices virtue that he becomes a noble man, a “chun tzu”.

However, it takes right attitudes to become a noble man.  There are always desires which can blind one to what is proper.  These right attitudes require selflessness, righteousness, human-heartedness. For example, giving alms to a beggar.  We cannot deny that there are times that we are not willing to give or share our extra money to a beggar roaming around church compounds or city streets. But we know that to share what we have to those who are less fortunate is a noble act, an act of righteousness, selflessness and human heartedness.  In this particular example, we lose the opportunity to become a noble person even in one simple act of giving.

Becoming a noble person does not require a huge or great achievement.  Just doing what is proper and right in a particular situation is an act of a noble man.  The noble man encourages others to do the same and helps multiply in number those who share his purpose.   This is essentially learning the Way or the Tao.  When one learns the Tao, he does the proper way, lives it according to his name or role and helps others discover the same.

The proper way of doing things is not just personal but interpersonal.  Through one’s interaction with others, he realizes the right from the wrong or the proper from the improper. However, as one undertakes the arduous process of learning the Tao, he must get rid of selfishness and learns to be considerate to others.  He learns how to be more involved in the welfare of others without thinking of any personal gain. This is because, in learning what is proper, one humbles himself for the sake of others and restricts his actions to what is proper and moral.  In this way, he prevents chaos or disorder.

In the complex society such as ours, the noble man is the essential solution to resolve the problem of social disorder.  He becomes an instrument of social harmony. He is a basic example of a moral person.   His constant practice of moral values manifests his deep understanding of the essence of personal and social harmony.  To be able to live a good life is to be true and faithful to one’s responsibilities.  Such attitude implies that one has truly educated himself with the Way or the Tao.

Being a noble man requires understanding of the moral principle.  For an individual to do what is “ought” of him, it is only foremost that he understands what “oughtness” is.  This “oughtness” implies one’s actualization of his understanding of his name or role.  He does things without transgressing traditions and skipping from responsibilities.  For example, being a student.  If one understands the essence of being a student, then, he should prioritize studying even if there are times that he fails in a particular subject. This is easily said than done.  But part of the responsibility of a student is to exert more efforts to learn from mistakes and find ways to pass the said subject. This is a noble act of a noble student.

 In the context of tradition, there are parents who consider finishing a degree a priceless wealth in life. Because of this, these parents always advise their children to be serious and responsible in their studies.  They also strip themselves of unnecessary wants and caprices in order to be fully devoted to the education of their children.  This is a noble act of noble parents.

Through philosophizing, there are many ways to become noble.  But the emphasis is that being noble is always based on doing the right things according to one’s name or role. It is the basic and the core of moral principles in the realization of the Tao. When one deeply reflects, he understands both himself and others.  As one reflects on his life, he sees himself as part of a whole in communion with others.  He sees himself as a part of a larger community.  In having this awareness, the individual is then compelled to restrict his actions in consideration of these other people around him.  He becomes conscientious of following the rules in a situation and tradition.  It can be said therefore, that it is only in deep reflection that one is able to see the importance of others in the manifestation of one’s learning and the cultivation of his values.  This is because one cannot confirm his actions, nor even confirm his values without his interaction with others.  The cultivation of values in one’s self means a realization of the importance of others.  This is the essence of social harmony.

Philosophy, as demonstrated by Confucius, is a way to educate oneself to become a noble man. This is shown in the way he lays down the assumptions of a solution to the problem of social disorder.  Philosophy helps one to realize that every person is situated in a particular family, community or society and state which formed the very foundation of traditions.  Traditions are sources of values.  They are sources of moral principles.  From these names and roles are established.  And from these names and roles, one cultivates virtues.  Thus, traditions help one to become noble.

In our world today, technology has played a very significant role in development. Technology is basically manifesting a tradition of modernity.  In simple sense, anything that the world has, signifies a sort of tradition, a way of thinking, a way of living.  But philosophy reminds us to reflect in order to choose what is right or proper.  One should understand the role of technology in the world’s development without violating one’s name and role and the moral tradition which molds him.  This means that even if one has participated in enjoying the modern gadgets, it does not mean that he is enslaved by them. When one uses the gadgets to do research and enrich himself with right information, then, he is acting rightly.  What Confucius wishes us to understand is that being noble means that one still choose to do what is right or proper even if he is surrounded by many unnecessary things.  He knows what to do.

The common mistake of most people is not taking sufficient time to understand their names and roles.  As a result, they choose things or decide on something which are totally irrelevant to their lives.  Consequently, they caused so much disorder in their family, state or society.  They become the scalawags, the delinquents and the criminals.  In a larger scale, they contribute to the social disorder in the world.

 Learning through philosophizing is a noble way of educating oneself.  It is noble because it entails discipline, values and propriety.   He begins to be more conscious about his actions, which then can prevent him from causing trouble to others.  Such can be done when one reflects on his life.  Moreover, learning must be approached as something which can greatly contribute to one’s development as a person.  This development is holistic.  It does not only concern the growth of the mind, but also of the heart in terms morality and social responsibility.   One must consider learning as an opportunity to make one’s life better by realizing one’s involvement in a greater scheme of things.  This implies treating every experience as a way to realize the Tao.

In my life, I have read many books and materials and I learned many things from them.  But sometimes I realized that I become senseless in some things.   I even think that is it getting pointless studying about a particular subject when it has no use in the real world.   But then a particular event made me think otherwise.  It was just another ordinary day at school.  As I passed through the metal detector, one of the guards reminded me about not covering my identification card with my permit.  She did the same the next day I entered the same gate.  I committed the said mistake twice.  But I did not feel bad when the guard told me on what is proper.  I nodded and I realized the principle implied in the system of the metal detector.  Moreover, I felt good about being able to understand the rule.  It made me feel responsible and dignified.  Truly, I felt a real connection to Confucius’ teaching on understanding one’s role and doing it without confusion and pride.  

 At that time, I was able to say that indeed, following a rule is a humbling experience. It was humbling because I realized that my lack of knowledge on such thing caused me to do what was not proper.  But my understanding of my being a student in the university led me to do what was proper.   By that, I learned to appreciate the guard who knows her role and responsibility.  She taught me how to be noble in a simple way.  I realized that to be noble does not require great achievement.   The experience made me appreciate the beauty of the teachings of Confucius, and it really made me appreciate the simple deed that I had done.  I realized that my learning is nothing unless it is actualized in real situation.  That was a test to me.  To be noble is to act properly and rightly.  I realized that my appreciation of the act of the guard was a manifestation of deep reflection based on that simple situation.  My proper attitude towards her also manifests a fruit of philosophizing on such situation.

The experience also taught me another thing. It taught me that it entails a right attitude to do a right thing.  I did not talk back or show indifference to the guard while she was reminding me of my identification card.  What I did was to listen to her and grasp what she was telling me.  For me, her act was an act of respect and propriety.  She left a strong impact to my learning as a student. I consider her a noble guard.  She taught me a noble lesson which I will treasure forever.

 As Confucius stated in Analects 15:28, “It is man that can make the Way great, and not the Way that can make man great.” ³

By this line, Confucius wishes us to understand the value of the Tao.  To become noble is a matter of right choice. Right choice is founded on deep reflection. Deep reflection leads one to discover and develop virtues.  When one develops virtues, he practices them in his life, and in his family, state or society.  In this way, he avoids social disorder and advocates social harmony.   Thus, Confucius is right when he said that man makes the Way great when he does what is proper or moral.  It is by man’s moral actions that the Tao becomes great. Becoming noble is not being great but being right.

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, 22.

       2.    Fung Yu-Lan, “Confucius (551-479 B.C.) and Mencius (372-289 B.C.)”, (Boston: Beacon Press, 1962), In The Spirit of Chinese Philosophy, 21.

      3.  Wing Tsit Chan, “The Humanism of Confucius”, (United States: Princeton University Press, 1963), In A Source Book In Chinese Philosophy, 44.