Confucianism: Its Components and Relation to the Society Essay

Introduction

Confucius (K’ung-fu-Tzu, 551-479 BC) is one of the most prominent sages -at the same time dominating also- of ancient time who have swayed the political and moral arenas of different nations over the world. His scholarly teaching and thoughts emerged as the most dominant philosophy over the vast east of Asia. Throughout the passage of the upheaval of different dynasties his moral and political doctrines shaped and had been manipulated to shape the people’s life of this region. Through the adoption of Confucius’s doctrines in the Han Dynasty Confucianism grew into one of the three religions, (Taoism, Buddhism, and Confucianism) though Confucianism is more of a philosophy than a religion.

But why Confucianism was adopted by the Han Dynasty is probably the sole reason for its survival and popularity with the ruling class throughout the centuries. The instant success of the doctrine was to present a stable and sustaining society. But at the same time, it was able to compose a society unquestionably submissive to the rulers. Consequently, it retained its appeal to them. The causes of the success of Confucianism lie beneath the context in which he composed this philosophy. The misery of the war-torn society of his age worked as an inspiration for him to preach his moral and political doctrine. The society that he envisioned is illustrated in different approaches. His primary focus was on social relations, proper code of conduct, and social peace and harmony. As a result, his teachings were widely accepted by the Chinese rulers as a state education for the citizens to make them loyal. One of Confucius’s Quotations -“Let a father be a father, a son a son, and a king a king ” -( A Misfit: The LTA in Our Confucian Society)went well with the rulers as it asserts the role of king to be the king of the people without any clear-cut answer what the people should do in case of their rulers’ delinquency.

Components of Confucius’s Thought

The primary concern of Confucius is the misery and the distress prevailing in the society because of the immorality of its people. He presents ideas and thoughts to remove these immoralities. He was concerned with the improvement of the government’s and society’s level of morality. “He was convinced that the problem with government and society was a lack of virtue.”

Almost all the virtuous qualities of Confucius’ consideration are stated in the above description. Sincerity, a willingness to learn, restrained desire for material things, and loyalty’ are the key terms of the moral life of man. He also advocated a form of moral life that includes filial piety, knowledge of ritual and poetry, humility, self-cultivation, and a code of conduct. Confucius argued,

“If you are virtuous, people will be attracted to you (and, if you are a ruler, your government), willing to provide you with help and information, and happily follow orders.”

The stages of Confucius’ moral doctrine can be defined, according to the ethical pattern of western philosophy, as Being, Doing and Ends’. (Confucius K’ung fu-Tzu or Kongfuzi) His philosophy bears similarity to that of Immanuel Kant. Through these fundamental virtues benevolence, charity, humanity, love,’ a human being exists. Confucius defines it as “Aì rén,” “love others.” A human being exists as a corporate part of society by his Doing or Means. This is the Yì‘ in Confucian thought. Morality, the duty to one’s neighbor, and righteousness are its features. Confucius said, “The gentleman (chün Tzu,) understands yì. The small/mean man (Hsiao-Jen,) understands lì.” Again the master says, “what you don’t want yourself, don’t do to others”.

‘Profit, gain, advantage’ are not considered to be a proper motive for life. In Confucian thought longings for material gain is the mother of all wrong. This is the source of temptation therefore it is to be checked. Indeed the essence of Confucian morality is the restraint of self-interest. But this is not complete self-denial as the limitation is clearly marked by the necessity of the self so far as it is not harmful to others.

The Society that Confucius envisioned

The society that Confucius envisions completely pivots on morality. As a result of Confucius’ focus is on virtuosity, stable social relation, and proper conduct as prerequisites of social harmony. Huanyin states that “[w’hat he considers as the problem of his society is the lack of virtue.

Confucius’s pupil Zizhang stated: “A public servant who on confronting danger is prepared to lay down his life, who on confronting gain concentrates on what is right, who when sacrificing concentrates on reverence,..”

Five types of relationships in society have been explained by Confucius. The harmony and proper feedback to these cardinal relationships are considered to compose his society. These are the relationship between dominant and dominated, between spouses classification is mainly based on the fact of superiority and inferiority. For social peace and harmony, Confucius stresses loyalty and complete submission, the obedience of the inferior to the superior. As in an ideal Confucian family, authority rested with the elderly male members the power of a country comes down on the elder and elite of the society. “Filial piety (obedience to parents) was one of the most important virtues emphasized by later Confucians”.

The drive of Confucian society is Be humble, obedient, trustworthy, and loyal’ to whom you should be. Though ironical enough, it is true that his loyalty’ (zhong) often turns to be blind loyalty’ or absolute obedience. As a result at one point Confucius society becomes absolutely obedient to the authority regardless of their right or wrong. After all Confucius’ society lays importance on the educational and cultural cultivation of the mind of its people. Self-cultivation, ritual, education, and filial piety are the keywords of Confucian sZhongy.

Why Confucianism is popular with the Chinese rulers

The popularity of Confuciani, Confucius’s Chinese rulers over the centuries is due to its political instructions much of which other dominating isms of this continent devoid. First, it was adopted by the Han dynasty in as “the official moral and political doctrine of the State”.

Since then through the ups and downs of human history Confucianism prevailed over the continent till 1911. After the upheaval of Communism in China the popularity of Confucianism was choked by the communist rulers of the country. Being adopted by the Han dynasty around 200 BC Confucianism had retained its popularity with both the people and the rulers for about 2500 years. One thing that is remarkable in the adoption and the application of Confucianism by the ruler is that it was adopted as a process of examining and culturing the state official. It is stated in the following line:

“As for the recruitment of officials, examinations based on Confucianism, as applied in China, were organized over….eleven centuries (from 788 to 1893 AD).”

Firstly the reason for the popularity of Confucius with the Chinese rulers lies in the fact that it was able to compose a society loyal to its superiors. Secondly, Confucianism was able to establish a stable and harmonious society. According to Confucius a ruler who is to apply force is a total failure as a ruler’, but at the same time when he says,” Your job is to govern, not to kill” (Analects XII:19) people are to keep their faith in the royal pocket of the society. Ages after ages over Confucianism fed back the loyalty of the society to its authority and in return, it had enjoyed the utmost favor of the rulers.

Conclusion

Indeed the moral terminologies of Confucianism, its effectiveness in building a harmonious and loyal society, and its popularity among the Chinese rulers over the centuries are intertwined with one another. The thoughts of Confucius attempt to make them loyal and trustworthy to the superior, whether the superior is of the country or of the family. When it makes people loyal and submissive to the elder’s family or of a community, it is fully successful to build a harmonious and peaceful society but it is more successful in creating a loyal environment in the society. Consequently, it has enjoyed the favor of the rulers.

Bibliography

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Encyclopedia of Myths. (2007). Chinese Mythology. Web.

Huanyin, Yang. CONFUCIUS (K’UNG TZU). Review of Comparative Education. Paris, UNESCO: International Bureau of Education), vol. XXIII, no. 1/2, 1993. p.211-19.

Lorenz, Megaera. (2007). What Confucius Thought. Web.

Ross, L. Kelley. (2007). Confucius- K’ung-fu-Tzu or Kongfuzi. Web.

The Analects of Confucius.