Confucianism The Way Of The Sages 6c5n52

THE WAY OF THE SAGES

CONFUCIUS (551-479)

Prepared by Mr. Roland Lorenzo M. Ruben Philosophy section, SSD De La Salle University-Dasmariñas

CONFUCIUS (551-479) • the teacher • born into the K’ung (Kong) family in the state of Lu • Personal name = Zhong-ni • K’ung Fu-Tzu (Kong Fu-zi) = “Great Master K’ung” • “Confucius” = Latinization of “Kung Fu-Tzu” • Lun Yu or the Analects

Anthem

The ancient State of Lu

That’s where Confucius was born & spent most of his life.

THEORY OF THE UNIVERSE • The main emphasis in the Analects: Humanism • Confucius was concerned primarily with basic human welfare • There are forces in the universe that determine our lives: • decree of heaven (t’ien ming) • destiny (ming)

Decree of Heaven • we live in a moral world; morality is part of the very fabric of the universe • “Heaven is author of the virtue that is in me.” • A moral imperative for governance, based on the belief that Heaven cares profoundly about the welfare of the common people. • Ultimate perfection: cultivating a transcendent morality authored by Heaven • It is possible to resist or disobey the Decree of Heaven

Destiny • beyond human control, human comprehension; no human effort has no effect whatsoever • one’s place in life, social success, wealth, and longevity: due to destiny

Comparison Decree of Heaven Destiny Humans can conform or Beyond human agency not The only worthy pursuit in life

Material comforts are due to destiny

The true object of ultimate concern

Simply to be accepted courageously

If one understands that the material comforts of life are due to DESTINY, one will recognize the futility of pursuing them and will devote all one’s effort to the pursuit of Heaven’s morality.

the WAY (TAO) • the Ultimate; the One; the Absolute; the underlying Power; the Source • “the Way of the sages”: the ancient rulers or earlier ideal times • the Way is linked intimately to the concept of Heaven: the path of proper conduct • the way of Heaven can be known through the previous actions of the sages • the ancient sages: models of the Way to human perfection, the Way to be followed by all people “The gentleman stands in awe of three things: the Decree of Heaven, great men, words of the sages.”

THEORY OF HUMAN NATURE • every person is potentially a sage, one who acts with extreme benevolence • result of following the Way of Heaven: JOY • a SAGE is a very rare being: “I have no hopes of meeting a sage.” • What is it that enables potential sages to be so misled? • Confucius: said very little about human nature • Human beings exercise a freedom of will: we are free to reject or pursue morality and proper conduct → we have the ability to resist or conform to the Decree of Heaven, the very source of virtue. While we have no significant choice as to the circumstances of the life we live, we do have a choice as to HOW we live in any given situation.

• All human beings are fundamentally the same, we simply become differentiated due to our different ways of being. • We are extremely malleable, we can become anything, we are unfinished and in need of constant molding to achieve our ultimate end of moral perfection. • Our environment and ways of being significantly determine our character: the sages plays a very important role in shaping the ideal human life. • Two views of human nature: First: “gentleman”: the ideal moral figure Second: does not clarify whether human nature is good or bad

• Human nature: – naturally & inherently good - need for cultivation via education – naturally social & political development & perfection of human nature within the social & political realm

• The human predicament: – suffering as a result of failure to follow the “Way of the Ancestors” – Disharmony & conflict between Heaven & Earth, between the ancestors & us; and between humans here on earth

DIAGNOSIS • Human beings are out of accord with the Decree of Heaven. Human interaction is marred by strife, rulers govern with attention only to personal gain, common people suffer under unjust burdens, and social behavior is determined by egoism and greed. WHY?

Five causes 1. people are attached to profit

Five causes 2. society lacks the respect of filial piety

Five causes 3. connection between word & action cannot be trusted

Five causes 4. ignorance regarding the Way of the Sages prevails

Five causes 5. benevolence is absent from human affairs

Solution of problem of suffering: reestablish harmony

Confucius’s primary goal: order, harmony, peace, & happiness in this life here on earth (He had only a secondary interest in “transcendental” salvation.)

PRESCRIPTION • The cure for the ills of human existence is based on self-discipline. • The perfect man: “He cultivates himself and thereby brings peace and security to the people.” (XIV.42) • The ideal ruler rules by personal moral example.

the goal of disciplined action: perfect moral action becomes natural and spontaneous: “GENTLEMAN”

Five cures 1. “doing for nothing” - Doing what is right simply because it is morally right - Righteousness is its own reward, a joyous reward that transcends any particular social situation - Even if all one‟s effort go unrecognized Yi - righteousness, just and appropriate conduct

Ren (jen) - virtue

Five cures 2. the cultivation of self as a good family member - “Simply by being a good son and friendly to his brothers a man can exert an influence upon government” (II.21) - The transformation of society begins with the cultivation of self within the environment of the family; it then spreads out life ripples caused from throwing a pebble in a still pond.

Li - Propriety (proper conduct)

Filial Piety (Xiao, Hsiao) (devotion to & reverence for parents & family) • The institution of the family is the foundation of a well-ordered & civilized society (grounded mainly on respect of children for parents) • Respect for age (experience & wisdom)

• The Five Constant Relationships: – parent-child – husband-wife – elder siblingyounger sibling – elder friend-younger friend – ruler-subject Li - Propriety (proper conduct)

Five cures 3. “rectification of names” (Zheng-ming) - There must be an agreement between name and actuality (proper use of language) - “Let the ruler be a ruler, the subject a subject, the father a father, the son a son” (XII.11) - Trust is a critical ingredient of all dependable social interaction.

Li - Propriety (proper conduct)

Wen (learning & the arts)

Five cures

4. study of the Classics - Studying & learning - The arts - especially music - Classics: a collection of books that constitutes the cultural legacy of the past - It gives expression the Way of the Sages and grants access to the exemplary conduct that leads to moral perfection. - “When a student finds that he can more than cope with his studies, then he takes office” (XIX.13)

Five cures 5. Excellence: clinging to benevolence at all times while following the “golden rule” and observing the “rites” - “the Gentleman never deserts benevolence, not even for as long as it takes to eat a meal” (IV.5) - “A benevolent man helps others to take their stand in so far as he himself wishes to take his stand” (VI.30) - The rites: regulations governing action in every aspect of life; appropriate conduct in a particular situation. Li - Propriety (proper conduct)

Path to Perfection “The Master said: „At fifteen I set my heart on learning; at thirty I took my stand; at forty I came to be free from doubts; at fifty I understood the Decree of Heaven; at sixty my ear was attuned; at seventy I followed my heart‟s desire without overstepping the line‟” (II.4)

LATER DEVELOPMENTS • KAO-TZU • human nature is intrinsically neither good or bad • “human nature is like a whirling water.”

Humans are the planet‟s most noble creatures – and its most savage.

MENCIUS (371-289 B.C.) • human nature is good: human nature = human heart • the heart is a receptacle of 4 incipient tendencies or “seeds”: comion → benevolence shame → dutifulness courtesy → observance of the rites sense of right and wrong → wisdom

• Selfish desire threatens to overwhelm the 4 seeds: the ensnarement of the human heart is the source of all evil • Our desiring nature is something we share will all animals, but it is our thinking heart that sets us up to be benevolent sages. • Hope for humanity lies in the human heart. • The seed of comion proves that human nature is intrinsically good

HSUN-TZU (298-238 B.C.) • human nature is originally evil • “Man is born with desires.” • “Man’s nature is evil; goodness is the result of conscious activity.” • 4 incipient tendencies: profit, envy, hatred and desire → strife, violence, crime, wantonness

• human being: “warped piece of wood” • “straightening board”: ritual principles • the SAGE is someone whose nature has been radically transformed by the Confucian rites

COMPARISON

MENCIUS

HSUN-TZU

Morality is naturally present in our hearts

Morality is artificially instilled from the outside

Common: The path to sagehood comprises the Confucian rites

The rites: “racket press”

The rites: “straightening board”

CRITICAL DISCUSSION • Confucianism teaches OBEDIENCE to superiors. What if the superior is unjust? • It looks to the past for guidance. Whose view (writers) of the past should be followed? • His view of human perfection is undecidedly masculine. Patriarchal view of man and society. • Pragmatic nature of Confucianism has been criticized: limited to human social affairs.

“A benevolent man helps others to take their stand in so far as he himself wishes to take his stand.” (VI.30)

THE WAY OF THE SAGES

CONFUCIUS (551-479)