Related questions:
- Discuss the main teachings of Confucian philosophy.
- Evaluate the basic tenets of Confucianism.
INTRODUCTION
Confucianism represents one of the strands of thought in ancient Chinese philosophy. It is the traditional philosophy of the Chinese people. Confucianism is basically an ethical and moral philosophy. Unlike the other 3 eastern philosophical religions, Confucianism is not metaphysical or is the least metaphysical. This write-up however seeks to evaluate the major teachings of Confucianism.
CONFUCIANISM: A BRIEF ANALYSIS
Confucianism is a philosophy of the life and the teachings of Confucius (also known as Kung fu Tzu), a Chinese sage; born in 551 B.C. in the state of “Lu” in eastern China. According to Confucius and his teachings, he never propounded new knowledge. His main mandate was to transmit the wisdom of the ancients, the traditional doctrines and cultural heritage of the Chinese people, to future generation. Confucianism is basically not the original work of Confucius. It is ancient traditional Chinese philosophy re-interpreted and transmitted to future generations by Confucius himself. This was his main goal and purpose. Confucius drive and inspiration was furnished by his love for ancient tradition and also by the socio-political and moral degradation experienced by China in his time. He studied antiquity and politics. The fundamental of Confucianism or Confucian moral philosophy is that the nature of “the ideal” or “the superior” man, be emulated and embraced. Like “Hinduism” in the “Upanishads” and “Taoism” in the book “Tao Te Ching”, the Confucian doctrines are found in the four Confucian sacred books, thus; the great learning, the doctrine of the mean, the analects and the sayings of Mencius. Also, Confucius was the founder of the “Ju” school. The “Ju” school is a philosophical school which is traditionally based in the study of the “Liu yi” which talks about “human heartedness and righteousness”. “Liu yi” in Chinese; means the “six arts” or the “six classics”, which include the following:
· “Yi” (Book of changes)
· The book of history
· The “Shil” (Book of rites)
· The book of poetry (odes)
· The “Yueh” (Music)
· The “Ch’un Ch’iu (Spring and autumn annals)
THE BASIC TENETS OF CONFUCIAN PHILOSOPHY
The main teachings of Confucian philosophy are basically three in number and these are evaluated below;
i. The philosopher as a transmitter of tradition
The Confucianists believe that the “philosopher” is just a transmitter or an interpreter of tradition and cultural heritage. Thus, he is not to propound theories, worldviews or originate something new. He is just supposed to transmit and interpret former ideas and not reform old ideas or create new ones. But, human experience has proven that in the process of interpreting and transmitting ideas, one surely reforms, somehow, that which he intends to transmit and thus, creates something new. Therefore, according to this fact, a philosopher is also a reformer and at the same time an originator of traditions and new ideas. The “Husserlian phenomenologists” support the notion that the philosopher is a passive transmitter and interpreter of former ideas, WHILE The “existentialists” support the notion that the philosopher is an active originator, inventor and participant in the transmission of ideas to posterity (future generations).
ii. The doctrine of the rectification of names
The second tenet is that, the society needs constant re-ordering and renewal which can be achieved via the rectification of names. The “doctrine of the rectification of names” teaches that things (people and situations) should be made to conform, agree and abide by the obligation attached to their names. This means that things should be positioned to actualize their ideal or basic essence, thus justice would be achieved. In simpler words, things should be used for only that which it is created for and people should be obliged to do only that which they are appointed for in society. This shares a basic similarity with Platonism’s view of social justice which holds that, according to a strict division of labour, every name must be in agreement with what it stands for.
iii. The virtue of righteousness and human-heartedness
The third tenet is the essential importance of righteousness and human heartedness. As regards righteousness, there are morally right things to do and we are meant to do them without expecting any profit or reward in return. Even if you succeed in doing the right thing, as long as you were profit or reward minded, you would cease to be righteous. Therefore, according to Confucianism, we are to act or do things because we ought to do it and not because we want to be rewarded. In Confucianists moral philosophy, there is a distinction of utmost importance between the two terms of “Yi” and “Li”.
“Yi” means- righteousness
“Li” means- profit
These terms are in opposition to teach other. The man who acts out of “Yi” acts out of righteousness and would be happy because he always does what he has to do whether he gains or not; which is morally right. The man who acts out of “Li” acts out of profit motive which is morally wrong and has its implications.
Also, there is a formal and material essence of acting out of “Yi” (i.e.) doing what is morally obligatory. The formal essence is that “it is demanded of the situation in society that we do what is morally obligatory, as man is naturally a moral being” while, the material essence is that of “human-heartedness” which consists of loving others. This enables one to perform his duties in society e.g. a ruler acts as a ruler in deed because he loves his subjects.
Also, there is a formal and material essence of acting out of “Yi” (i.e.) doing what is morally obligatory. The formal essence is that “it is demanded of the situation in society that we do what is morally obligatory, as man is naturally a moral being” while, the material essence is that of “human-heartedness” which consists of loving others. This enables one to perform his duties in society e.g. a ruler acts as a ruler in deed because he loves his subjects.
(Please, Make Sure You Use Practical Examples to Explain Every Point)
CONCLUSION
According to his biography, Confucius was just a defender and transmitter of the ancient Chinese tradition. There were no proofs that he authored, edited or commented on any of the classics. As Confucius said, “he had no intention of introducing anything new to the future generation of the Chinese people”. Besides, the classics had existed before Confucius, so there is no way he would have authored them.
