The Ethics of Confucius

Three key principles are emphasized in Confucius' teachings: the principles of Li, Jen and Chun-Tzu. The term Li has several meanings, often translated as propriety, reverence, courtesy, ritual or the ideal standard of conduct. It is what Confucius believed to be the ideal standard of religious, moral, and social conduct.

The second key concept is the Principle of Jen. Jen is the virtue of goodness and benevolence. It is expressed through recognition of value and concern for others, no matter their rank or class. Li provides the structure for social interaction. Jen makes it a moral system.

The third important concept is Chun-Tzu, the idea of the true gentleman. It is the man who lives according to the highest ethical standards. The gentleman displays five virtues: self-respect, generosity, sincerity, persistence, and benevolence. His relationships are described as the following: as a son, he is always loyal; as a father, he is just and kind; as an official, he is loyal and faithful; as a husband, he is righteous and just; and as a friend, he is faithful and tactful.

If all men would live by the principles of Li and Jen and strive to the character of the true gentleman, justice and harmony would rule the empire.

The Christian would find himself in agreement with many of Confucius' ethical principals and virtues. A Christian would also agree with many of the character qualities of the true gentleman and seek to develop those qualities. What accounts for the similarity in ethics in Confucianism and other religious systems is what Paul states in Romans 2. Within every man there exists a God-given conscience or natural law that guides our moral conduct. This is because we are created in the image of God, and so we reflect His character. However, similarity in ethical codes does not mean the religions are the same. The key difference can be illustrated this way. Confucian law is summarized by The Silver Rule. Jesus summarizes his teachings this way, "Love the Lord your God with all your heart, with all your soul, and with all your mind. This is the first and greatest commandment. And the second is like it: Love your neighbor as yourself." Confucius believed that in order to truly achieve the principles of Li, Jen, and the character of the true gentleman, one must look within oneself. Jesus takes his teaching a step further. All His principles revolve around a relationship with God first. Only then can we truly love our fellow man.

Nature of Man

The Confucian philosophy is built on the foundational belief that man is basically good. The Analects state, "The Master said, 'Is goodness indeed so far away? If we really wanted goodness, we should find that it was at our side.'" Confucian disciple Mencius further develops this, stating, "Man's nature is naturally good just as water naturally flows downward." This innate goodness could be developed and actualized through education, self-reflection, and discipline. Study in the six arts, which include ceremony, music, archery, charioteering, writing, and mathematics would develop one's character.

However, despite man's natural goodness, Confucius faced reality honestly. He questioned if it was possible to ever truly attain the level of the true gentleman. The Bible has built on a contrasting view of man. It teaches that man is created in the image of God, and that man was originally good.

Of the two views, Confucius and the Bible, which one represents the true reality of human nature? Do we naturally think of pure and holy thoughts, or if left to wander, do our minds naturally lust in the flesh and crave material riches? Which comes naturally to us, the tendency to dwell on noble things or selfish things? What has personal experience and history shown?

According to the Bible, good education is a positive step toward helping man change, but it stops short. Man is in need of a heart transformation. Life transformation occurs when a person enters into a personal relationship with God through His Son Jesus Christ. One's nature is transformed because God's Spirit indwells an individual. Although the Christian is not capable of living out the principles of God's law flawlessly, he is not left to himself to live a holy life. God provides man with the indwelling of His Holy Spirit to enable man to live in obedience to His law.

A Final Critique

Most people of Asian descent may not be strict adherents to Confucianism, but they are all influenced by his philosophy. Confucianism preaches many good principles of ethics. It is very adaptable and fluid in its structure. That has been a weakness but also a strength of the system, since it allows itself to join other inclusive religious systems.

Confucius taught a very pragmatic and utilitarian system. However, people are not able to survive for an extended period in this kind of system. Confucianism falls short as a comprehensive life view, because it fails to address several key issues. First, the Confucian system leaves one spiritually void, because it does not answer the question of what is the nature of the religious ultimate? Man is a spiritual being. Augustine said that within every man there is a God-shaped vacuum that only God can fill. The longing for spiritual answers is not a western issue, but is essential to all men. Chinese culture has always shown a desire to fill this spiritual void. Chinese animism and ancestor worship has never been erased. Confucian thought eventually combined with Chinese animism. When Buddhism introduced the cosmology of reincarnation, it was eagerly adopted into the Confucian system.

Second, the Confucian system does not answer the key question of "Why does the universe exist, and what explains its origin?" A related question is, "Where did I come from?" This leads to the following questions, "What is the meaning of mankind's existence in the universe?" and "What is the ultimate meaning of my existence?"

Third, the Confucian system does not answer the question "What happens after death?" Death is a universal dilemma for all mankind, and this question must be answered. What happens after death has tremendous ramifications as to how we will live here on earth. Is there a reward or punishment after life on earth? What determines the state of a person after death? Without any explanations on this, Confucianism cannot offer any real hope to those who have experienced evil or unjust suffering.

Finally, Confucianism is built on a faulty foundation that man is innately good. Experience, history, and the Bible make it clear: man by nature is sinful and naturally seeks to please himself. Christianity offers a comprehensive life view, for it explains the nature of God, our relationship to Him, the origin of creation, and what happens after death. Jesus offers us meaning in life and an eternal hope that death cannot overcome.

Relationships

Central to Confucius' teaching are relationships and social roles. There are five great relationships:

1. Kindness in the father and obedient devotion in the son
2. Gentility in the eldest brother and humility and respect in the younger
3. Righteous behavior in the husband and obedience in the wife
4. Humane consideration in elders and deference in juniors
5. Benevolence in rulers and loyalty of ministers and subjects

The most important relationship is the family, the basic unit of all humanity. Consistent with the pantheistic world view, Confucius did not believe in an individual self or soul. One's roles and relationships define that person. The goal of living is to achieve harmony through acting appropriately in those roles and relationships. Our family relationship is projected into the life of the community and the world. In the family unit, the father is the key figure. He must be a good example to his sons.

Confucius taught that government should be for the people. Feudal lords are to be responsive to the needs of the people at large. If the rulers lived by the highest principles, the people would then follow and there would be reform from the greatest to the least. The duty of those in subordinate positions is to be unquestioningly loyal to their superiors. Confucius believed that a good society would be achieved through education.

There are points of agreement here between Confucius and the Bible. Confucius believed the virtues he espoused are lived out in relationships. The same is true for Christianity. Our relationship with God is reflected in our relationships with one another. The truth of the Christian life is lived out in a community, not in isolation. The family is the key social unit, and the father is the leader of the family. However, Christianity takes relationships one step farther than Confucius. Not only can we have the five relationships espoused by Confucius, we can have a personal relationship with God. It is from this connection that our earthly relationships find their greatest meaning.

For Confucius, this does not help in practical daily living, so I assume he did not feel the need to address the issue. Confucius did not instigate a new religion, but he introduced a philosophy of ethics. His system articulated the proper conduct in relationships, ceremony, and government. The core problem of mankind, according to Confucius, is that people are not educated and do not know how to conduct themselves properly in their societal roles. The chief goal of life is to become educated and live a moral life. There is no divine help for man in this endeavor.

Without Li, we do not know how to conduct a proper worship of the spirits of the universe; or how to establish the proper status of the king and the ministers, the rule and the ruled, and the elders and the juniors; or how to establish the moral relationships between the sexes; between parents and children, and between brothers; or how to distinguish the different degrees of relationship in the family. That is why a gentleman holds Li in such high regard.

However, similarity in ethical codes does not mean the religions are the same. As demonstrated in this article, the teachings of Confucius and Jesus differ at the most fundamental level.

Date: 2015-12-18; view: 812