Confucianism

Confucianism (儒家 Pinyin: rújiā, literally "The School of the Scholars"; or, less accurately, 孔教 kŏng jiào "The Religion of Kong") is an East Asian ethical and philosophical system originally developed from the teachings of Confucius.

Debated during the Warring States Period and forbidden during the short-lived Qin Dynasty, Confucianism was chosen by Han Wudi for use as a political system to govern the Chinese state. Despite its loss of influence during the Tang Dynasty, Confucianist doctrine remained a mainstream Chinese orthodoxy for two millennia until the beginning of the 20th century, when it was vigorously repressed by Chinese Communism. However, there are recent signs of a revival of Confucianism in mainland China.

The nations most strongly influenced by Confucianism include China, Korea, Japan, Singapore, Taiwan, and Vietnam.

Zhu Xi and other Neo-Confucians gave Confucianism renewed vigour in the Song and later dynasties. Neo-Confucianism combined Taoist and Buddhist ideas with existing Confucian ideas to create a more complete metaphysics than had ever existed before. Confucianism as it exists today is primarily a creation of Zhu Xi and the other Neo-Confucians.

Development of early Confucianism

Confucius (551–479 BCE) was a famous sage and social philosopher of China whose teachings deeply influenced East Asia for twenty centuries. The relationship between Confucianism and Confucius himself, however, is tenuous. Confucius' ideas were not accepted during his lifetime and he frequently bemoaned the fact that he remained unemployed by any of the feudal lords.

As with many other prominent figures such as Siddhartha Gautama, Jesus, or Socrates, we do not have direct access to Confucius' ideas. Instead, we have recollections by his disciples and their students . This factor is further complicated by the "Burning of the Books and Burying of the Scholars", a massive suppression of Dissenting thought during the Qin Dynasty, more than two centuries after Confucius' death. What we now know of Confucius' writings and thoughts is therefore somewhat unreliable.

However, we can sketch out Confucius' ideas from the fragments that remain. Confucius was a man of letters who worried about the troubled times he lived in. He went from place to place trying to spread his political ideas and influence to the many kings contending for supremacy in China.

The disintegration of the Zhou Dynasty in the third century BCE created a power vacuum filled by small states. Deeply persuaded of the need for his mission — "If right principles prevailed through the empire, there would be no need for me to change its state" Analects XVIII, 6 — Confucius tirelessly promoted the virtues of ancient illustrious kings such as the Duke of Zhou. Confucius tried to amass sufficient political power to found a new dynasty, as when he planned to accept an invitation from a rebel to "make a Zhou dynasty in the East" (Analects XV, 5). As the common saying that Confucius was a "king without a crown" indicates, however, he never gained the opportunity to apply his ideas. He was expelled from states many times and eventually returned to his homeland to spend the last part of his life teaching.

The Analects of Confucius, the closest we have to a primary source for his thoughts, relates the discussions with his disciples in short sayings. This book contains a compilation of questions and answers, excerpts from conversations, and anecdotes from Confucius' life, but there is no account of a coherent system of thought.

Unlike most Western philosophers, Confucius did not rely on deductive reasoning, the law of non-contradiction, logic, or proofs to convince his listeners. Instead, he used tools of rhetoric such as analogy, aphorism and even tautology to explain his ideas. Most of the time these techniques were highly contextualised. For these reasons, Western readers might find his philosophy muddled or unclear. However, Confucius claimed that he sought "a unity all pervading" (Analects XV, 3) and that there was "one single thread binding my way together." (op. cit. IV, 15).

The first occurrences of a real Confucian system may have been created by his disciples or by the disciples of his disciples. During the philosophically fertile period of the Hundred Schools of Thought, great early figures of Confucianism such as Mencius and Xun Zi (not to be confused with Sun Zi) developed Confucianism into an ethical and political doctrine. Both had to fight contemporary ideas and gain the ruler's confidence through argumentation and reasoning. Mencius gave Confucianism a fuller explanation of human nature, of what is needed for good government, of what morality is, and founded his idealist doctrine on the claim that human nature is essentially good. Xun Zi opposed many of Mencius' ideas, and built a structured system upon the idea that human beings had to be educated and exposed to the rites (li), before being able to express their goodness.

Some of Xun Zi's disciples, such as Han Feizi, became Legalists (a kind of law-based totalitarianism, quite distant from virtue-based Confucianism) and helped Qin Shi Huang to unify China under the strong state control of every human activity. Confucius' dream of unification and peace in China can therefore be argued to have come from Legalism, a school of thought almost diametrically opposed to his reliance on rites and virtue.

The spread of Confucianism

Confucianism survived its suppression during the Qin Dynasty partly thanks to the discovery of a trove of Confucian classics hidden in the walls of a scholar's house. After the Qin, the new Han Dynasty approved of Confucian doctrine and sponsored Confucian scholars, eventually making Confucianism the official state philosophy (see Emperor Wu of Han). Study of the Confucian classics became the basis of the government examination system and the core of the educational curriculum. No serious attempt to replace Confucianism arose until the advent of communism in the 20th century.

After its reformulation as Neo-Confucianism by Zhu Xi, Confucianism also became accepted as state philosophies in Korea and Japan.

Rites

Lead the people with administrative injunctions and put them in their place with penal law, and they will avoid punishments but will be without a sense of shame. Lead them with excellence and put them in their place through roles and ritual practices, and in addition to developing a sense of shame, they will order themselves harmoniously. (Analects II, 3)

The above explains an essential difference between legalism and ritualism and is a pointer to a key difference between Western and Eastern societies. Confucius argues that under law, external authorities administer punishments after illegal actions, so people generally behave well without understanding reasons why they should; whereas in rituals patterns of behaviour are internalised and exert their influence before actions are taken, so people behave properly because they fear shame and want to avoid losing face.

"Rite" (禮; Lǐ) stands here for a complex set of ideas that is difficult to render in Western languages. The Chinese character for "rites" previously had the religious meaning of "sacrifice" (the character 禮 is composed of the character 示, which means "altar", to the left of the character 曲 placed over 豆, representing a vase full of flowers and offered as a sacrifice to the gods; cf. Wenlin). Its Confucian meaning ranges from politeness and propriety to the understanding of everybody's correct place in society. Externally, ritual is used to distinguish between people; their usage allows people to know at all times who is the younger and who the elder, who is the guest and who the host and so forth. Internally, they indicate to people their duty amongst others and what to expect from them.

Internalisation is the main process in ritual. Formalised behaviour becomes progressively internalised, desires are channelled and personal cultivation becomes the mark of social correctness. Though this idea conflicts with the common saying that "the cowl does not make the monk", in Confucianism sincerity is what enables behaviour to be absorbed by individuals. Obeying ritual with sincerity makes ritual the most powerful way to cultivate oneself. Thus "Respectfulness, without the Rites, becomes laborious bustle; carefulness, without the Rites, becomes timidity; boldness, without the Rites, becomes insubordination; straightforwardness, without the Rites, becomes rudeness" (Analects VIII, 2). Ritual can be seen as a means to find the balance between opposing qualities that might otherwise can lead to conflict.

Ritual divides people into categories and builds hierarchical relationships through protocols and ceremonies, assigning everyone a place in society and a form of behaviour. Music, which seems to have played a significant role in Confucius' life, is given as an exception as it transcends such boundaries, 'unifying the hearts'.

Although the Analects promotes ritual heavily, Confucius himself often behaved otherwise; for example, when he cried at his preferred disciple's death, or when he met a fiendish princess (VI, 28). Later more rigid ritualists who forgot that ritual is "more than presents of jade and silk" (XVII, 12) strayed from their master's position.

Governing

"To govern by virtue, let us compare it to the North Star: it

stays in its place, while the myriad stars wait upon it."

(Analects II, 1)

Another key Confucianist concept is that, in order to govern others, one must first govern oneself. The king's personal virtue, when developed sufficiently, is changed into spreading beneficent influence through the kingdom. This idea is developed further in the Great Learning, and is tightly linked with the Taoist concept of wu wei: the less the king does, the more he actually does. By being the "calm centre" around which the kingdom turns, the king allows everything to function smoothly, and yet avoids having to tamper with the individual parts of the whole.

This idea may be traced back to early shamanistic beliefs, such as that of the king (wang, 王) being the axle between the sky, human beings, and the Earth. (The character itself shows the three levels of the universe, united by a single line.) Another (complementary) view is that this idea may have been used by ministers and counsellors to deter aristocratic whims that have bad effects on the population.

Meritocracy

"In teaching, there should be no distinction of classes." (Analects XV, 39)

Although Confucius claimed that he never invented anything, and was only transmitting ancient knowledge (Analects VII, 1), he did produce a number of new ideas. Many western admirers of Confucius, such as Voltaire and H. G. Creel, have pointed to one of his new and revolutionary ideas: he replaced the nobility of blood by one of virtue. Jūnzǐ(君子), which had meant "noble man" before Confucius' work, slowly assumed a new connotation in the course of his writings, rather as "gentleman" did in English. A virtuous plebeian who cultivates his qualities can be a "gentleman", while a shameless son of the king is only a "small man". That he allowed students of different classes to be his disciples (his teachings were intended to train future rulers) is a clear demonstration that he fought against the feudal structures in Chinese society.

Another new idea, that of a meritocracy, led to the introduction of the Imperial examination system in China. This system allowed anyone who passed an examination to become a government officer, a position which would bring wealth and honour to the whole family. Though the European enthusiasm toward China died away after 1789, it left behind it one very important practical heritage: the modern civil-service system, still in existence in many Western countries. The Chinese examination system, from which the various European civil service systems are ultimately derived, seems to have been started in 165 BCE, when certain candidates for public office were called to the Chinese capital for examination of their moral excellence by the emperor. Over the following centuries, the system grew until finally almost anyone who wished to become an official had to prove his worth by passing written government examinations.

Confucius wanted to solve the problems of his time and, in his "flat" way of seeing things , he decided that choosing a minister with regards to his or her own qualities, instead of his or her filiation, was the best way. He praised those ancient Kings who left their kingdoms to the most qualified ones, instead of to their elder sons. Thus, his direct achievement was the setting up of a school that produced statemen with a strong sense of state and duty. This is known as Rujia 儒家, the School of the Literati.

As a result, a number of "intellectuals" during the Warring States Period and the early Han dynasty promoted the cause of Confucianism. During this period, China grew greatly and the need for a solid and centralized corporation of government officers, able to read and write administrative papers, may explain this choice. This corporation of men, chosen by this criteria, was an efficient counter against the remaining landowner aristocracy which was threatening the unity of the state.

Since then, Confucianism has been used as a kind of "state religion", with authoritarianism, legitimism , paternalism and submission to authority as political tools to rule China. In actuality, however, most Emperors used a mix of Legalism and Confucianism as their ruling doctrine, often using the latter as an embellishment for the former. Quite often, they also used different varieties of Taoism or Buddhism as their personal philosophy or religion. As with many other canonised men, Confucius himself would probably have disapproved of much that has been done in his name, and Confucianism, in its hollowly ritualist form, was far from his humanistic teaching.

Some key concepts in Confucian thought

A simple way to appreciate Confucian thought is to consider it as being based on varying levels of honesty. The biography of Confucius deals with the origins of this view. In practice, rituals of Confucianism accumulated over time and matured into the following form:

Ritual (Lǐ, 禮)

This originally meant "to sacrifice." From this initial religious ceremonial meaning, the term was soon extended to include secular ceremonial behaviour, and then took on an even more diffuse meaning, that of the propriety or politeness which colours everyday life. Rites were codified and treated as an all-embracing system of norms. Confucius himself tried to revive the etiquette of earlier dynasties, but in later Confucian tradition, he himself was regarded as the great authority on ritual behaviour.

Filial Piety (Xiào, 孝)

This was considered among the greatest of virtues, and had to be shown towards both the living and the dead. The term "filial", meaning "of a son", denotes the respect and obedience that a son should show to his parents, especially to his father. This relationship was extended by analogy to a series of five relationships: those between father and son, ruler and subject, husband and wife, elder brother and younger brother, and that between friends. Specific duties were prescribed between each of the participants in these sets of relationships. Such duties were also extended to the dead, and this led to the veneration of ancestors, to which the living stood as sons to their fathers.

At this point, we can see xiào almost imperceptibly fading into lǐ, e.g. the precise regulations on the length and manner of mourning on the death of a family member. In time, filial piety was also built into the Chinese legal system: a criminal would be punished more harshly if the culprit had committed the crime against a parent, while fathers exercised enormous power over their children. Much the same was true of the other unequal relationships. The main source of our knowledge of the importance of filial piety is The Book of Filial Piety, a work which is attributed to Confucius, but was almost certainly written in the third century B.C. Nevertheless, filial piety has continued to play a central role in Confucian thinking to the present day.

Loyalty (Zhōng, 忠)

This was the equivalent of filial piety on a different plane, that of the relationship between ruler and minister. It was particularly relevant for the social class to which most of Confucius's students belonged, because the only way for an ambitious young scholar to make his way in the world was to enter the civil service of a ruler. Like filial piety, loyalty was often subverted by the autocratic regimes of China. Confucius had advocated a sensitivity to the realpolitik of the class relations that existed in his time: he did not propose that "might makes right", but that a superior who had received the "Mandate of Heaven" (see below) should be obeyed because of his moral rectitude. This, however, was soon reinterpreted and became a doctrine which demanded blind, unquestioning obedience to the ruler from the ruled. It is generally held that Confucius would not have supported this — he was far too subtle a thinker for that.

Humaneness (Rén, 仁)

Confucius was concerned with people's individual development, but he maintained that this is realized within the context of human relationships. Ritual and filial piety are the ways in which one should act towards these others, but the underlying attitude is one of humaneness. Unlike ritual, it is not the kind of thing that can be easily defined or identified in a particular person. It is perhaps best expressed in the Confucian version of the Golden Rule, which is phrased in the negative: "Do not do to others what you would not like them to do to you." Rén also has a political dimension; if the ruler lacks it, it will hardly be possible for the subjects to behave humanely. This, in fact, is the basis of the entire Confucian political theory: it presupposes an autocratic ruler, who is then exhorted to refrain from acting inhumanely towards the subjects. An inhumane ruler runs the risk of losing the "Mandate of Heaven" — the right to rule. Such a mandateless ruler need not be obeyed. But a ruler who reigns humanely and takes care of the people is to be obeyed strictly, for the very fact of this benevolent dominion shows that the ruler has been mandated by heaven. Heaven (Shang Ti or T'ien) here is a vague concept of an impersonal superior reality, much as westerners might say, "Heaven help us" (although some scholars interpret the concept theistically). Confucius himself had little to say on the will of the people, but his leading follower Mencius did state on one occasion that the people's opinion on certain weighty matters should be polled.

The Perfect Gentleman (Jūnzǐ, 君子)

The "gentleman" is the ideal towards which all Confucians strive. (In modern times, the masculine bias in Confucianism has weakened, but the same term is still used.) The term literally means "son of a ruler", and there was a hereditary elitism inherent in the gentleman concept. Besides this, however, gentlemen were also expected to act as moral guides to the rest of society. Gentlemen are those who:

cultivate themselves morally;
participate in the correct performance of the rites;
show filial piety and loyalty where these are due; and
cultivate humaneness.

The great exemplar of the gentleman is Confucius himself. It is indeed one of the great tragedies of his life that he was never awarded the high official position which he desired, and from which he wished to demonstrate the general well-being that would ensue if humane persons ruled and administered the state.

The opposite of the Jūnzǐ was the Xiǎorén (小人), literally 'small person.'

Debates

Does Confucianism promote corruption?

Different from many other political philosophies, Confucianism is reluctant to employ laws. In a society where relationships are considered more important than the laws themselves, if no other power forces government officers to take the common interest into consideration, corruption and nepotism will arise. As government officers' salary was often far lower than the minimum required to raise a family, Chinese society has frequently been affected by those problems, and still is. Even if some means to control and reduce corruption and nepotism have been successfully used in China, Confucianism is criticized for not providing such a means itself.

One major argument against this criticism is that the so-called Confucian East Asian societies such as Hong Kong, Taiwan, Japan, Singapore, South Korea, and China have exhibited the most extrordinary growth rates in economic history. If Confucianism promotes corruption, how can such rapid growth be possible? Critics point to continuing problems with nepotism and corruption in those countries and slowing economic growth in the past decade, not only in Japan, but also, to a lesser extent, in the others. Furthermore, Singapore may be classed as an example of a Western, Kantian system of rule by law, or perhaps a Legalist system, rather than Confucian.

Was there a Confucianism?

One of the problems in discussing the history of Confucianism is the question of what Confucianism is. In this article, Confucianism can be understood roughly as largely "the stream of individuals, claiming Master Kong to be the Greatest Master" while it also means "the social group following moral, political, and philosophical doctrine of what was considered, at a given time, as the orthodox understanding of Confucius". In this meaning, this "group" can be identified, during periods of discussions with others doctrines, like Han and Tang dynasty, with a kind of political party. During periods of Confucian hegemony, such as during the Song, Ming and Qing dynasties, it can be identified roughly with the social class of government officials.

But the reality of such a grouping is debated. In his book, Manufacturing Confucianism, Lionel Jensen claims that our modern image of Confucius and Confucianism, which is that of a wise symbol of learning and a state-sponsored quasi-religion, did not exist in China from time immemorial, but was manufactured by European Jesuits, as a "translation" of the ancient indigenous traditions, known as "Ru Jia", in order to portray Chinese society to Europeans. The notion of Confucianism was then borrowed back by the Chinese, who used it for their own purposes.

Therefore, we could define Confucianism as "any system of thinking that has, at its foundations, the works that are regarded as the 'Confucian classics', which was the corpus used in the Imperial examination system". Even this definition runs into problems because this corpus was subject to changes and additions. Neo-Confucianism, for instance, valorized the Great Learning and the Zhong Yong in this corpus, because their themes are close to those of Taoism and Buddhism.

The Script controversy

The origin of this problem lies with the attempt of the First Emperor, Qin Shi Huang, to burn all of the books. After the Qin dynasty was overthrown by the Han, there was the monumental task of recreating all of the knowledge that was destroyed. The method undertaken was to find all of the remaining scholars and have them reconstruct, from memory, the texts that were lost. This produced the "New Script" texts. Afterwards, people began finding fragments of books that had escaped the burning. Piecing those together produced the "Old Script" texts. One problem that has plagued Confucianism, through the ages, is the question of which set of texts is the more authentic; the "Old Script" texts tend to have greater acceptance. In actuality, the verification and comparison for authenticity between the 'old scripts' and 'new scripts' text has remained the works of Confucian scholars for 2000 years up tothe twentieth century. Their work also involved interpretation and derivation of meanings from the text under a field of study was known as "Jingxue 经学" (the study of classics).

Is Confucianism a religion?

It is debatable whether Confucianism should be called a religion. While it prescribes a great deal of ritual, little of it could be construed as worship or meditation in a formal sense. Confucius occasionally made statements about the existence of other-worldly beings that sound distinctly agnostic and humanistic to Western ears. Thus, Confucianism is often considered an ethical tradition and not a religion.

Its effect on Chinese and other East Asian societies and cultures has been immense and parallels the effects of religious movements, seen in other cultures. Those who follow the teachings of Confucius are comforted by it; it makes their lives more complete and their sufferings bearable. It includes a great deal of ritual and (in its Neo-Confucian formulation) gives a comprehensive explanation of the world, of human nature, etc. Moreover, religions in Chinese culture are not mutually exclusive entities — each tradition is free to find its specific niche, its field of specialisation. One can be a Taoist, Christian, Muslim, Shintoist or Buddhist and still profess Confucianist beliefs.

Although Confucianism may include ancestor worship, sacrifice to ancestral spirits and an abstract celestial deity, and the deification of ancient kings and even Confucius himself, all these features can be traced back to non-Confucian Chinese beliefs established long before Confucius and, in this respect, make it difficult to claim that such rituals make Confucianism a religion.

Generally speaking, Confucianism is not considered a religion by Chinese or other East Asian people. Part of this attitude may be explained by the stigma placed on many "religions" as being superstitious, illogical, or unable to deal with modernity. Many Buddhists state that Buddhism is not a religion, but a philosophy, and this is partially a reaction to negative popular views of religion. Similarly, Confucians maintain that Confucianism is not a religion, but rather a moral code or philosophic world view.

The question of whether Confucianism is a religion, or otherwise, is ultimately a definitional problem. If the definition used is worship of supernatural entities, the answer may be that Confucianism is not a religion, but then this definition could also be used to argue that many traditions commonly held to be religious (Buddhism, some forms of Islam, etc.) are also not, in fact, religions. If, on the other hand, a religion is defined as (for example) a belief system that includes moral stances, guides for daily life, systematic views of humanity and its place in the universe, etc., then Confucianism most definitely qualifies. As with many such important concepts, the definition of religion is quite contentious. Herbert Fingarette's Confucius: The Secular as Sacred is a good treatment of this issue.

Quotations

The Master said, "I have been the whole day without eating, and the whole night without sleeping — occupied with thinking. It was of no use. The better plan is to learn." (Analects XV. 30. tr. Legge)
Zilu (an impetuous disciple of Confucius) asked how one should serve ghosts and spirits. The Master said, "Till you have learnt to serve men, how can you serve ghosts?" Zilu then ventured upon a question about the dead. The Master said, "Till you know about the living, how are you to know about the dead?" (Analect XI. 11. tr. Waley)
"Show respect to the spirits and deities, then keep away from them." The Master did not talk about magic nor devils.

External links

Translations

Confucianism and Confucian texts
The Analects of Confucius in Chinese with English translations of James Legge and D.C. Lau

Articles and books

Chinese Culture and Politics by George Yeo, Minister for Trade and Industry, Singapore, at The Golden Jubilee Anniversary Of New Asia College, Hong Kong
Fingarette, Herbert. Confucius: The Secular as Sacred. ISBN 1577660102.
De-Mystifying Confucius