Confucianism

 

 

Confucianism is often considered as much a philosophy as a religion. Generally, it considers social matters of the greatest importance, and does not tread into the standard religious territory of an afterlife or divine power. Confucianism does not reject the idea of a “divine.” Instead, it simply, does not explain the nature of the “Divine,” which makes it different from most other religions.

 

Confucianism tries to give a moral and value code that will create a stable and functional society. The most important concept in Confucianism is Jen, which translates to “benevolence.” The idea of Jen is that one should always be good, to everyone, even if it does not benefit one’s self. Jen also includes a level of respect to the proper forms, customs, and duties. One must follow the traditions and do one’s duty, on top of being good, to be benevolent in the Confucian sense. Jen is such a high ideal though, that few people are thought to completely attain it.

Beyond being good and benevolent, one must have chung or the courage to act and try one’s hardest. This virtue is almost as important as Jen. Chung, though, is not inherently good. Confucianism teaches that having the courage and volition to act can cause both great good and great evil. A third quality, called Shu, is the ability to figure out what is right and what is wrong, and decipher out how to act accordingly.

If one can attain these virtues, and live by them, one will be a gentleman. The idea of a gentleman is very prominent in Confucianism. More than just following the Confucian ideals, a gentleman is stereotypically a figure with power and importance, often in the government. This demonstrates how Confucianism is focused on creating a stable society. A gentleman works for the common good; and observes the proper rights and rituals; and enforces peace, goodness, and order over others.

Knowledge and scholarship are also esteemed in Confucianism, although not as much as being a gentleman. The ideal scholar should be able to teach a student how to be a gentleman. Because being a gentleman is such a high goal, the idea that each student might need to take a different approach towards the same goal is very strong. A true scholar and teacher should be able to see differences and individualism, and act accordingly. Scholars are also important because of the weight Confucianism puts on rites and ancient traditions, scholars are supposed to remember, understand, and teach these rites.

Beyond having certain ideals of people, Confucianism also lays out laws for social interaction. There are five main relationships, each with its own set of protocols. These relationships are supposed to cover most situations that will arise in life. The first relationship is ruler to subject. The subject is supposed to obey the ruler, but the ruler is supposed to work for the benefit of the subject. Next there is friend to friend, equal to equal, in this case both members should try to help the other out, but neither need be superior. Husband to wife is the only Confucian relationship which includes women. Women are considered subservient to men but in this relationship a husband must look after his wife and the wife must be dutiful to her husband. Father to son is quite straightforward; a son has an obligation to obey his father. Finally, there is older brother to younger brother. The younger brother is supposed to show deference to his older brother, but the older brother is supposed to help, guide, and teach the younger.

Confucianism believes that if these values are sought after, and these protocols are followed, society will be functional and peaceful. This ultimate order comes from a “heaven,” a vague reference to some divine force. The mandate of heaven is also the force which supposedly puts and keeps rulers in power. But, this mandate is not permanent, when a ruler fails to rule well, the mandate is obviously no longer with the particular ruler. This system of belief gives a way to accept a ruler, even if one does not like the ruler. It also leaves a door open for change, and possibly rebellion, if the ruler proves that they are no longer capable or don’t have the “Mandate of Heaven.”