confucius&selfknowledge
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http://falcon.jmu.edu/~omearawm/confucius.html
Lecture on Confucius and Self-Knowledge
The central idea of Confucius is that every normal human being cherishes the
aspiration to become a superior human being--superior to one's fellows, if possible,
but surely superior to one's own past and present self. This goal does not mean
attaining a perfect state of the self but rather a state of always striving to go beyond
my present state. The ideal state is primarily something to be accomplished, not
something that can be realized once and for all. Confucius rarely spoke of perfect
virtue and even said "those who know virtue are few." Further, he said:
The practice of right living is deemed the highest, the practice of any other art lower.
Complete virtue takes first place; the doing of anything else whatsoever is
subordinate.
From the highest person to the lowest person, self-development must be deemed the
root of all, by every person. [If this root is neglected, what grows from it cannot be
well-ordered. If the heart is evil, what goodness can come in external actions?]
The ancients when they wished to exemplify illustrious virtue throughout the empire,
first ordered well their states. Desiring to order well their states, they first regulated
their families. Wishing to regulate their families, they first cultivated themselves.
Wishing to cultivate themselves, they first rectified their purposes. Wishing to rectify
their purposes, they first sought to think sincerely. Wishing to think sincerely, they
first extended their knowledge as widely as possible. This they did by investigation of
things.
By the investigation of things, Confucius meant what we call in the West the
commitment of Socrates to the examined way of life. Just as Socrates admitted some
ignorance at the heart of all that he knew, so also Confucius acknowledged that
investigation of things requires that one admit one's ignorance when it is reasonable to
do so. Confucius said, "When you know a thing, to hold that you know it, and when
you do not know a thing, to acknowledge that you do not know it--this is knowledge."
Self-knowledge is difficult. Those who act against the ideal self may not be able to
recognize that they are acting against their ideal self. Consequently, Confucius held,
"When you hear words that are distasteful to your mind, you must inquire whether
they be not right; when you hear words that accord with your own views, you must
inquire whether they be not contrary to right." For the superior human being isuniversal, able to hear all sides of an issue, whereas the ordinary person is partisan,
unable to see matters from the other point of view [Frost, p. 104, Lu Yu 2:14]. "The
purpose of the superior person is truth." See also Lun Yu 6:18 and 17,8,1-3 on pages
105 and 107 of Frost.
Notes on li and jen (pronounced as run):
Li = the proper = rituals, good manners, propriety Golden Age of past, historical
meaning ideal social order, philosophical ideal Confucianism is a religion of li, of
moral order. This reverence for tradition shows the conservative side of
Confucianism.
Jen = true or ideal humanity. A religion of conservative practices would tend to repeat
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only the past. This ideal serves as the heart and soul of li. If a past custom no longer
realizes the ideal human relationship amongst people, then the old customs must be
changed. Li assumes that the moral ideal is fully known and represented by past
practice, but jen requires that we never claim full knowledge of the ideals towards
which humanity should journey, that we must adapt the ideal to new situations.
The key concept that summarizes this flexible adaptation of the ideal is known as the
Golden Mean in Aristotle's philosophy and as Chung Yung in Confucianism. The
Golden Mean as the key to virtue is inherent in the Greek philosophers, Plato and
Aristotle, who urged a moderate fulfilment of all basic human appetites so that a
person would in one's moral character have a wise internal balance and beauty just as
a Greek statue would have beautiful external proportions. Going to the extreme in any
one appetite would destroy a person's moral character just as going to an extreme in
the design of an arm of a statue would make the statue grotesque. Moderation is the
key. Aristotle exemplifies this by considering what is the proper amount of food for
an individual to eat. There is a great deal of difference for someone weighing 120 lbs.
and for another weighing 240 lbs. as to what they should eat. Yes, they both need abalanced diet, but one needs fewer calories than the other. Either one could eat too
few calories or too many calories. Each must eat a mean, a middle, between too little
and too much, but the mean is different for each person. What is physically healthy
and morally proper is a mean relative to each person and that person's situation. In
general, what is morally proper is the middle between too little and too much, relative
to an individual, as the person of moral wisdom and practical experience would
decide a matter. More specifically, the wise person chooses:
to do the right thing (neither too little nor too much of it), in the right way (neither too
slowly nor too hastily), at the right time (neither too soon nor too late),
for the right motive (out of consideration of the inherent value of both others and theself, neither undervaluing nor overvaluing either others or the self), with the right
people (neither too few nor too many nor any people with whom it would be wrong to
act), and in the right place (not in any place that would be unreasonable).
The key to all these right characteristics is rational consideration of all relevant
circumstances in so far as rational consideration judges what is in the best interest of
justice, love, courage, temperance, and other virtues. For example, the practically
wise person, in general, ought to choose to do:
the temperate act, the act that maintains a reasonable order in one's appetites and
emotions;
the just act, the act which respects both other persons and self in society who deservethem;
the courageous act, the act which protects values worth fighting for and even dying
for either by taking a stand now or by withdrawing now and taking a stand later; and
the loving act which positively advances the inherent value of those whom one loves
such as family and friends.
Because of these criteria, Aristotle holds that some actions are inherently immoral,
having no mean. For example, there is no such thing as killing deliberately and
directly the right amount of innocent people as a mean between too few and too many.
Such an action is inherently unjust as the direct and deliberate harming of another.Again, there is no such thing as the right amount of deliberate hate between too little
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hate and too much hate. Hatred is inherently wrong as the deliberate refusal to love
those whom one has taken on a responsibility to love.
All of the above material from Aristotle may be taken as compatible with the
Confucian Doctrine of the Mean. For example, the Confucian thinker, Hun Tsu,
wrote, "Knowledge, humanity, and courage--these three are virtues which apply to all
humanity and that by which they are practiced is one." (Theodore DeBary, Sources of
Chinese Civilization, p. 134) The wise practice of the virtues of wisdom, courage, and
humanity requires that all the virtues be practiced together. First, a person cannot be
wise without being courageous in facing dangers to one's search for truth, and a
person cannot be wise without loving consideration of ideal humanity in both self and
other. Second, a person cannot be courageous without wise consideration of both the
dangers one must face and of the true ideal of humanity in both self and other as a
value of inherent worth which is more precious than mere physical life. Finally, a
person cannot exercise the virtue of true humanity without a wise understanding of
the value of wisdom and of autonomy (self-choice/self-guidance) and without a grasp
of the inherent value and beauty of courageous actions on behalf of wisdom and truehumanity. In summary, wisdom, courage, and humanity, and indeed all other virtues
by extension, must be practiced together as one.
Because wisdom, courage, and humanity must all be practiced together and indeed
with all other virtues, therefore a wise balancing of all aspects of one's personal and
social virtues results in a Golden Mean. See for example. Frost, p. 110:
Superior persons do what is proper to the station in which they find themselves; they
do not desire to go beyond this. In a position of wealth and honor, they do what is
proper to a position of wealth and honor; in a poor and low position, they do what is
proper to a poor and low position; situated among barbarous tribes, they do what is
proper to barbarous tribes; in a position of sorrow and difficulty, they do what isproper to a position of sorrow and difficulty. Superior persons can find themselves in
no position in which they are not themselves. In a high position they do not treat with
contempt their inferiors; in a low situation they do not court the favor of their
superiors. They rectify themselves and seek nothing from others so that they have no
dissatisfaction.
They do not murmur against heaven nor grumble against people. Thus it is that
superior persons are quiet and calm.
Chung yung = Chung (Just Right) Yung (Doctrine)
Sung Yii in the 3rd Century B.C.E. wrote: If she were one inch taller, she would be
too tall. If she were one inch shorter, she would be too short. If she used powder, herface would be too white. If she used rouge, her face would be too red. Her figure and
her complexion were just right.
Time was an important factor in the idea of being just right:
Among teachers, Confucius was the timely one. When it was proper to go into office,
then to go into it; when it was proper to remain out of office, then to remain out of it;
when it was proper to continue in it long, then to continue in it long.
DeBary quotes these definitions of chung yung:
To have no emotion of pleasure or anger, sorrow or joy, welling up: this is to be
described as the state of chung [centrality]. To have these emotions welling up but inwise proportion: this is the state of yung [harmony]. (Ibid., 132)
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See the comparable translation in Frost on page 110: Chung Yung, 1,4-5:
When the passions such as joy, anger, grief, and pleasure, have not awakened, that is
our true self, or moral being [chung]. When these passions awaken and each and all
attain due measure and degree, that is our moral order [yung]. Our true self or moral
being [chung] is the great reality (literally, great root) of existence, and moral order
[yung] is the universal law in the world.
When true moral being [chung] and moral order [yung] are realised, the universe then
becomes a cosmos and all things attain their full growth and development.
The Basis of Chung Yung [Centrality Harmony/True Moral Being Fulfilled in Moral
Order]
Just as Aristotle holds that the virtues of temperance, courage, wisdom, justice, and
love are based upon the dignity of the human person in oneself and others, so also
Confucius holds that jen, true humanity with all the virtues that enhance true
humanity, has a basic principle which is never violated and which always helps to
create the moral order, yung, that will bring enduring harmony and mutual fulfillmentwhen practiced by all humanity. For Confucius, the objective statement of this
principle is shu, reciprocity, and the personal attitude by which one truly relates to the
objective principle is cheng, sincerity.
Cheng is sincerity, the moral integrity whereby the individual becomes a genuine
human being, a real human realizing the genuine ideal of humanity. Such a person is
genuine, sincere with others but also genuinely, sincerely what one is, a true human
being.
But a person could be genuinely evil or genuinely good. What is the objective
principle of moral goodness which a person should genuinely, sincerely hold at the
center of one's personal and social life? That principle is shu, reciprocity, also calledhumanity, also called loyalty and reciprocity:
When a man carries out the principles of conscientiousness and reciprocity he is not
far from the moral law. What you do not wish others should do unto you, do not do
unto them. (Frost, 109)
This version of the Golden Rule, stated in the gospels of Christianity in a positive
form of doing unto others, is obviously stated by Confucius in a negative form of not
doing unto others. Because of this difference, the Confucian version has been
criticized as only the Silver Rule, a good moral rule but not as good as the positive
version. However, the very next lines in the Chung Yung which exemplify shu have
four positive applications of doing unto others as you would have others do unto you:
There are four things in the moral life of a man, not one of which I have been able to
carry out in my life. to serve my father as I would expect my son to serve me: that I
have not been able to do. To serve my sovereign as I would expect a minister under
me to serve me: that I have not been able to do. To act towards my elder brother as I
would expect my younger brother to act towards me: that I have not been able to do.
To be the first to behave towards friends as I would expect them to behave towards
me: thatI have not been able to do. (Frost, 109-110)
Of course, this consideration of the wishes of the other must always be a reasonable
consideration in accord with other virtues, especially the virtues of justice and love.
For example, a judge would not be considering wisely if the judge thought that just asa judge would not want to be sent to prison, so neither should the convicted felon be
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sent to prison. Rather the judge considers wisely in accord with the virtue of justice as
follows: a reasonable person who has committed a crime against another wisely
judges as one should when one judges in accord with justice. A person who does the
crime ought to do the time. Both doing unto others as you would wish others to do
unto you and not doing unto others as you would wish others not to do unto you must
be rooted in the principle of basic respect for the inherent value of all human beings.Doing unto others and self in accord with the inherent value of the human being
involves the virtue of love, and not doing unto others and the selfin ways that would
demean the inherent value of the human being involves the virtue of justice. As
Confucius points out, we all have experiences of superiority and inferiority, and we
may add, equality, and we can all make a fairly good judgment of actions and whether
or not those actions will enhance or demean the inherent value of our superior, our
inferior, or our equal.