In my previous paper, we discussed about the characteristics of the Chun Tzu and the philosophy of it that is something rooted to our treatment to others; it is the non-preferential act to oneself that constitutes such thought where the attachment to others of the ideal man is the main root that holds on the different facets of things. But then, we can somehow ask ourselves, how about the self, given to the fact that the ideal man gives way to the benefit of others, how can then the ideal man favor his own self? And how can be his concern to his self affect his treatment to the others? We know that one needs to enrich first his own self before that of the others. As what it was said by Ralph Waldo Emerson: "You cannot pour on others the perfume without getting a few drops for yourself first" [1]. Thus, the philosophy that is then demonstrated in Ancient Chinese Philosophy by Confucius in the way he lays out the steps of self-cultivation is the idea that one's own self-development is the vital key to the betterment of the whole society which includes one's relationship with others.
Such steps of one's self cultivation starts with the idea of learning. The said idea somehow triggers the element of edification; the very education itself. This is the primal pace for it symbolizes the ignition of the fire that will lead to one's development. Yes, it is the beginning where one can be able to realize the importance of gaining knowledge and of thinking. Learning then is the sense of encountering new things or newness in familiar things that will somehow help in adding up more contents to his cognitive aspect as human being. It loads him information that will allow him to unwrap the very things of things; the essence of things indeed. But somehow, it was mentioned by Confucius that, aside from knowing or learning things, one must be able to think of it [2]. To think or somehow reflect to one's knowledge allows one to know whether such are really to be considered as true knowledge or not. Aside from that, the act of thinking out one's learning enables him to grasp not only the learning's solitary value, but also it's relation to other aspects of knowledge, which could somehow justify things up and will enable one to see things more clearly. Nevertheless, even though thinking and learning here are distinct things, it doesn't mean that the presence of one scraps out the other. For actually, both are contributory to each other; the one allows the existence of the other by means of amplifying and strengthening up each other's idea of augmenting one's self.
Such learning then, as mentioned minimally in the context of thinking, must be then carefully examined for it could somehow be brought up by falsehood or invalidity. This then will give way to the next step which is the investigation of things, where one is to be reminded of two things: First [3], is to know that there is a need to discover and find out things; every nukes and crannies must be unearthed to be able to somehow illustrate the whole. It is acknowledging the importance of the act of dealing deeper to that of a certain thing, leaving no piece or fragment untouched, for such then will unravel the mystery of a thing's entirety. But aside from that, one must also remember that he cannot just discover all of the things, for he must be able to recognize what are the only things that are included to the range of such idea or study [4]. Just like in reading a book, inspection is done in order for one to know whether such idea needs to be elaborated and somehow dealt further with or not. Such is needed though in order to guide one not to be lost or be in danger for having been sophisticated and complex inappropriately. By investigating rightly then, allows one to develop his self in terms of being sensible enough to consider all matters and suitable enough to consider only what is appropriate.
Since things are now on the right track in making up one self develop to better one, one must observe consistency in his words and actions which is then the third step of nurturing one's self: the act of making the will sincere. Sincerity, as it was associated with consistency, talks about the accurateness and at the same time, the preciseness of one's motives; no speck of refutation or contradiction, just pure confirmation to one's own cause and intention [5].
Now, such sincerity, in company of learning and proper investigation of things, then gives way to that last step which is the rectification of one's mind. Since one mind already knows and is able to grasp up true learning in it and somehow was able to dissect these learning up in accordance to what is only appropriate, and for the fact that it is observed consistently by means of one's sincerity, the mind can be able to perceive things attentively in accordance to the rules and principles of that of the person. Attentive in the sense that the mind is presently at work, without missing out it's focus to it's grounds as a symbol of uprightness. Yes, being focused enough to it's foundation, for even one's desires are not to be given more value than such of the mind's cause. As what the Master said, "A person who loves learning does not seek appetite nor comfort"[6]. This is just to prove that again, the main concern is the mind and the values, in order to nurture one's self, and not that of mere worldly desires or preferences.
Thus, the idea that one's own development is the vital key to the betterment of the whole society, which again includes one's relationship with others, is the very thought of such context of self-cultivation. This is for once one is able to nurture and foster one's self as guided by learning things up, with the assistance of proper investigation of things which will help one to somehow apply appropriateness in such pursuit of self-development that can be justified through consistency and indeed of sincerity of one's motive's which constitutes the attentiveness of the mind in all it's junctures as a medium of cultivation of the self of a person which will then later on give him an avenue to the holistic development of the society he is living in; as well as his relations to that of his fellows.
1.) http://philosiblog.com/2012/04/27/happiness-is-a-perfume-you-cannot-pour-on-others-without-getting-a-few-drops-on-yourself/
2.) Analects 2:15
3.) Ge
4.) Wu
5.) The Great Learning, Chap. 6
6.) Analects 1:14
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