TAO-big (Tubig or Water)

"The best (man) is like water.

Water is good; it benefits all things and does not compete with them.

It dwells in (lowly) places that all disdain.

That is why it is so near to Tao." 

(Tao Te Ching, 8)

I was somehow bugged with this idea of political campaigns (National or Local) that is always, or perhaps, is usually centered to that of the subordinates and minorities, especially to the poor. "Kapag walang corrupt, walang mahirap", "Tapusin ang kahirapan, sa kanya mo malalaman", and those of the like somewhat suggests a favorable focus to that of the said subgroup. Well, perhaps it could be because a great percentage (approximately 30%) of the total population of the Philippines fell under the poverty line (Philippine Development Report, 2014); and that's about 15 million (based on the registered voters) of possible votes a candidate could have. Evidently, the votes of these people could change everything in just a matter of few endorsements or even just a single, one-minute ad in the television. 

But aside from that of the statistical issue, most of these political aspirants concentrate to these groups because (sidewise from that of these people's being "gullible") such concentration depicts an idea of true compassion, which is somehow one of the primal virtues of a leader. When a person is compassionate, in one way or another, he/she portrays a good example. And by that of being an example, he/she gives birth to leadership.

Such idea of being a compassionate example is one of the notions suggested by Lao Tzu, in his above's idea that like water, the best or superior man dwells in lowly places or situations in which ordinary people would somehow disdain or scorn. And also like water, it benefits all things, even to that of the undeserving and insufficient ones. Really, the water-man (man that is like water) is definitely the best man; coincidence or not, maybe that's the underlying implication of the name "AquaBest". 

Nevertheless, to somehow add up a little from my few analysis, maybe, since the water is everlasting (for it just cycles around and around), it is of no doubt that it is to be associated with that of the Taoist Tao; which is also boundless and everlasting.

[Today's (01-30-15) Blog]

Socra-TE

"...The man of superior virtue is not (conscious of) his virtue,

And in this way he really possesses virtue.

The man of inferior virtue never loses (sight of) his virtue,

And in this way he loses his virtue..."

(Tao Te Ching, 38)

Most of the people nowadays, specifically those who are entitled to be professionals and authorities, therefore, knowledgeable people are actually the dumb and inefficient ones while those who are believed to be so, is actually more deserving than that of the first. Why is that so? Is it a matter of complacency? Or is it really the truth?

As how Socrates would put it: "To know that you don't know is actually knowing". At first, it would somehow appear absurd, for how come one be "knowing" if what he knows is that,  he/she doesn't know anything. But actually, this"not-knowing" is really a kind of knowing/wisdom; it is even the highest of its forms. And such is proved to be true using a lot of theories: (1) It could be that true knowing is associated with humility; when one is humble enough to impose that he/she knows a thing, he /she is actually knowing. (2) It could be that true knowing is associated with that of the insufficiency of man compared to God; when one knows that only God is knowledgeable, and that he/she him/her self is not, then he/she is actually knowledgeable. (3) It could be that of the nature of poles/opposites; that when one knows he/she doesn't know, he/she then actually knows it. These theories and that of  the like, however, just gives us an idea that really, man is knowledgeable when one doesn't claim such entitlement, and that he/she is ignorant when he/she claims it.

 This is perhaps, although he uses virtuousness instead of knowing, the idea that Lao Tzu is trying to address to us in his assertion (above) found in the Tao Te Ching, 38. That man is virtuous when one is not mindful that he is, and that he is not when he is sentient enough to claim that he is.

(Apology for the late submission [01-29-15]. Reason: No internet connection)                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                                 

Chris-TAO

For us Christians, we identify God as the "God of all". Contrary to, for example, those of the previous Egyptian's pantheon of gods which depicts a certain designation of godly and divine interventions (e.g. Heket, the frog goddess). What I mean is that, whenever there would be a discussion of a certain Egyptian primordial god and his/her being a god, the first question would be that of: "of what?/God of what?". Clearly, we can presuppose that their practicing this so-called polytheism, where an individual, instead of having faith to a single source of all the things, chose to specify gods per things; making a heterogeneity among them. But the point is, going back to that of our/the Christian God, since such God is responsible for the entirety of things, He is then to be associated to every single matter (and form) that comprises all that there is. If that's the case then, everything we see and could be found wherever we go, still somehow, such consists the presence of God; Thus, God, in the Christian sense, is really everywhere. As how the idea of the Ignatian Spirituality would emphasize it: "Seeing God at all things". Therefore, there is really God that could somehow be seen in all things. Such notion of His "everywhere-presence" could somehow justify that He doesn't takes sides; He could be with the rich and with the poor, or with the intelligent and with the dumb. -Indeed, He could be everywhere!

Such character was somehow perfectly established by Jesus Christ, a human manifestation of God. He doesn't take sides. Although there are some emphasis in His closeness with the poor, He carried such out in order to keep up the balance between that of the rich and poor. Also, in all the things He do, He doesn't claim such recognition form Him, but instead to that of the Almighty Father. He also feeds and helps people of need but doesn't impose His superiority over them. Evidently, He could be considered as a little kind of being because of such humility and simplicity He carries out with Him. But, for the faith that He is somehow the responsible one for these things that there is, but still would prefer not to be identified in order to avoid superiority, and of course, subordination.

Such idea and character of the Christian "God" though is somehow similar to that of the notion of the Taoist Tao, as for Lao Tzu, in Tao Te Ching, 34. That Tao, like the Christian God, "flows everywhere", "could be left or right", "doesn't carry any need for recognition", and "is not to that of superiority and subordination". It could be called Small, for it lacks personal desire, but actually it is Great, for it is for the good of the many, and not for one power-craving self.

Ac-TAO-n through Non-ac-TAO-n (Action through Non-action)

"Tao invariably takes no action, and yet there is nothing left undone" (Tao Te Ching, 37)

Sometimes, it is right for one not to do anything for something to be expressed or done or be portrayed upon. For example, as how few people would do in a certain issue where such one is already accused to commit something wrong. Such person doesn't need to do anything, this is for what is to speak for anything if he/she is already being judged. By doing so, such one can be able to illustrate his/her innocence to such issue. Or in another case, let's say that your crush asked you out, if you're going to shut your mouth off, such silence of yours would somehow mean a "yes" (as of our popular belief: "Silence means yes"), because somehow, such silence just presupposes that such individual is timid or shy enough to tell such affirmation. Clearly, in doing nothing, actually there is an act being done; an action that requires no action at all.

In the case of Tao, as suggested by Lao Tzu, such way doesn't need any actual applications (actions for short). There is no need for the physical body of an individual to do anything for the Tao itself. But evidently, it doesn't mean that since there is no occurrence of action, there is also something (or everything) that is not acted upon, or for say, there is nothing being done. Such matters definitely requires no 'physical doing' to be done, for by non-action, it will then be acted upon. In short, there is really action through non-action. Perhaps, as suggested by Parmenides: "There is no nothing"; everything that we, people categorize, even to that of nothing will actually just end up to be something. Thus, there is really a possibilty for a non-action (nothing) to be considered as an action (something).

As a conclusion, Tao here, even though it doesn't do anything, it is able to cover up what it needs to do, and eventually end up doing everything; leaving nothing to be undone.

TAO (To) be 'enough' is ENOUGH

"Withdraw as soon as your work is done. 

Such is Heaven's Way."

(Tao Te Ching, 9)

When we reach 60 or 65 years old, generally speaking, we tend to undergo retirement. We abandon our jobs or professions because we are believed to be old and aged already. And in being old, aside from that of the medical issues that one must not anymore do solid things if he/she already reached such weakening stage of life, a person, since has already ripened, he/she is believed to done his/her part; he/she has already accomplished his/her duties to the point that it is now time for him/her to leave. Now, why is that so? Why can't a person just do more things after that of his/her work, like, you know, "Magis" (Do more!)? What if such person wants to work more, like that of the other elderly people nowadays who desires to earn more money for him/her to sustain his/her needs?

The thing is, it is the Way of things. As suggested above by Lao Tzu, if a person has already achieved and was able to finish his tasks/works, or simply saying, his part/role, such person is deemed to leave. Such idea of leaving though, must not be centrally interpreted as a total isolation due to one's irresponsibility or fear that one would prefer to leave for the good of the many, but rather it is a full-blown act of respect, obedience, and belief that one would prefer to leave because there is an assigned doer of the further tasks, and it's definitely not him. Such person then is expected to, after officially covering up his job (REMEMBER: only if he is finished), give the floor to the more appropriate medium of things. In other words, he is only to take up his mere part; nothing more, nothing less. Thus, when one had already done what is enough, it is then enough. 

T-A (Synthesis Paper I)

The main philosophical problem, for Lao Tzu, is the absence of the natural harmony; the disorder that is present in nature that is unlike that of Confucius idea of disorder as something that is solely centered to the society. Yes, Lao Tzu agreed that there are really presence of wars and other societal conflicts which of course, inflicts pain and suffering. But for him, it is not the main problem, but rather only a "symptom", a sign/indication of a much more deeper underlying primordial problem. It is like that in a devastating occurrence of a, let's say Tsunami, there is this much more dreadful and massive earthquake that exists. Or let's say, in a excessive devaluation of life, like there are a lot of incidences of suicide or euthanasia, for say, there is a presence of a core problem that causes one to end up his own or another's life.

One example given by Lao Tzu as a pewee problem is the presence of war. For him, such phenomenon is just brought up by a more intense and crucial problem which, for Lao Tzu, is the absence of the Tao. Such absence was somehow best depicted in the Tao Te Ching 46 (1-4), which uses the horse's example; If Tao is present, the horses will be on the fields providing fertilizers (through their carcasses), not on the city gates for war purposes. Thus, it is clear, that war is just an indicator; a branch (not the main problem) of the main problem, which is again the absence of Tao. Clearly, it doesn't mean that once there is no occurrences of war, there is actually no problem at all; because, there is a lot more to worry than such societal (although violent) snag.

Now, if we are to analyze, we can see the difference between the Confucian 'Tao' and that of Lao Tzu's; the Taoist 'Tao'. Confucius speaks of the 'Tao' as something that can be applied through human means like that of the virtues. For him, once the virtues are adhered by the people, 'Tao' would be present. But Lao Tzu, on the other hand, refuted such idea, because for him, the 'Tao' is everywhere; it is all that there is. Well, it could be referred as the universe, but when we say "universe", in a scientific sense, it is just the ever-emerging space which somehow, since is emerging, is not the "boundless" one; it is just a big space that could perhaps have something bigger than it, therefore, it is not the Tao referred here by Lao Tzu, 'cause again, he refers to it as the entirety of all. Such idea of the Tao then can never be totally grasped by the human beings. For him, the people cannot do anything about it, because it is how all the things go, and human beings are just a tiny part such vastness. We can then suggest that such Confucian virtues then is just an alternative; an artificial cure because these human virtues only treat the symptoms of the main problem, not the main problem itself, which is the absence of Tao. The point here is that, it is not the people who can suggest the Way. It is not in their virtues, practices, rituals, etc. that they can achieve the solution to all of these problems. But rather it is for that of the above; the 'One' that could somehow be the one who is responsible for this, and again, not the human beings. That is why, human beings are not encouraged, by Lao Tzu, to act as if they are knowledgeable; that they know how to solve such problems, because actually they are not.

Such idea then of the misleading and faulty knowledge of the people will open the gates of our discussion to that of the other problem; the harmful human knowledge and desire. Lao Tzu mentioned such inefficiency of the said matters. First with the devious human knowledge. Such idea of knowing things, especially the ones that suggest what is good, then became an official problem for Lao Tzu because it enables one to have the tendency to do the otherwise, or let say, the not-good. Since one will have the idea of the good, eventually, the initiative of the bad will also appear, and that's how things work, especially in the case of the law of opposites; that the presence of one, will also result the presence of its opposite, because how can an individual know what it is, if he doesn't have any idea of what it is not. And since there is a knowledge to that of what is not, it creates a 50-50 possibility that such will happen/be done. Therefore, such knowledge then is really a hitch that could somehow, instead do us the favor, will actually be the reason why such favor we ask will not be deemed to transpire/occur. Second is with the deceptive human desires. Such desires, as we know, since are made up by imperfect human beings, could somehow, instead of providing the said individuals a favorable response, will actually endow them disadvantageous retort not only to their selves, but also to the other people that surrounds them. On their part, it becomes disadvantageous to them if they have desires driven by their personal preferences, because it will make them not to be able to perceive all of the others; the things that is outside that of their private preferences, causing them not to see or sense out clearly. In short, they will become insensitive. On the other people's part, it will be detrimental for them because if one will continue to desire for his self, it will make him somewhat focused to that of his desires, allowing him to crave for it, which will lead him to do anything for that to happen, even if it means an invasion to other's should-have's/essentials, making them have less while the filthy desiring individual have more. Evidently, such desires, as referred by Lao Tzu, is really harmful (to the self and to others).

Now, the philosophical viewpoint that was suggested by Lao Tzu is that there is a need for an ethical way that is not based on the criteria given by the human beings for the human beings of what is moral and not, but rather on something that is already imposed in the nature of things. Such moral way then, is not to be fabricated through the use of the humanistic idea of what is good, but rather of something/someone that is far more beyond the human means of understanding. It could be referred as the heavenly ethics, but I would prefer to base it on the Taoist idea of Tao which is the main ruling that should be followed, as suggested by Lao Tzu, because it is the accountable way of all that there is; all that constitutes all of these, that is technically not the human beings who are precisely just a speck of what there is as a whole, and are never to be considered the ones that are in control and knowledgeable of such vastness of the entirety of this. 

The Real TAO-gh (Tough)

We know that in order to be strong, one needs the enough strength in order to comply such criteria of what is really to be strong; to have the right muscles, the right force, the right mass, etc. But actually, it is not really the strength that makes one really strong, for it is sometimes it is the contrary which is.

We are familiar with the term/phrase: "Silent but deadly". At first, we can understand such as something that is pretty absurd, for how can a silent one be deadly? I mean, with such one's passivity, how can one do such activity, which undeniably, requires enough actual efforts? Well, perhaps, maybe there is some sort of mysteriousness surrounding such individual; maybe there is a concealment of one's real true strength. But how about those who really do nothing, except of just going on with the flow? How about those who let others to punch the hell out of their faces but didn't make any effort to do something for it, maybe to somehow compensate such punch with another one (perhaps much stronger than the other one)? 

The thing is, actually, there is an activeness present in passiveness. One can actually be firm by not being firm. Absurd isn't it? But actually, it is not. For example: In a fist-fight, let's say you are punched hardly in the head. Now, if you are to punch back, it just means that you felt something, that you are hurt. Thus, you are not really strong, for the fact that you (or your body) considered such punch to be hurtful. I mean, if you are really strong, you will not react. It is that you are so strong that such punch was actually too pewee for your body not to somehow react or feel something. Therefore, the real tough man, because of his excessive toughness, will never consider anything tougher than him in order for him to do something about it. And that is what Lao Tzu, as for my interpretation, referred in Tao Te Ching, 76: It is that, the real strong, when faced with a snag, will appear weak but is actually too strong enough not to shift his mode from weak to strong, because such snag is only too small that it could be faced with a weak aura or force, and not with a strong one.

"TAO (Too) much love will kill you..."

"Being and non-being produce each other; Difficult and easy complete each other; Long and short contrast each other; High and low distinguish each other; Sound and voice harmonize each other; Front and back follow each other."

(Tao Te Ching, 2)

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                 Imagine all the things are the same; no opposites, no contraries, just pure similarities. Isn't that monotonous, boring, or dull? Things will then become wearisome and unexciting. Of course, good things are indeed good, I mean who doesn't want good? But without bad, good will never exist. You cannot identify what is good without bad. Thus, things will become neutral without their opposites; which is somehow mind-numbing and uninspiring. It is what we colloquially refer as "non-challenging" (walay challenge), and indeed, one is lucky to escape life than to grasp some of such. 

                 Like for example, in a lover's relationship. Isn't that kind'a dull to have someone who loves you, as in routinely he/she says "I love you" and have never worried you for being mad or something. I know dear, you love me and you mean it, but come on! -didn't you come to a point that you hated me then loved me again, then hated me, then loved me again...? I mean real love, even as suggested by Mr. Scott Peck consists a cycle of falling in and out of love. It's not just merely "falling in" that fabricates a perfect love, but rather in falling in after falling out several times. 

                 Even in the case of Sisyphus, don't you think that if the rock will not fall down from the top of the mountain, he will enjoy and somehow will not try to push the rock to fall in order to somehow put some "colors" in his absurd situation? The thing is, by nature, we prefer to live the absurdity; the contrariness of things than to have a, yes, somehow consistent yet also, tedious life.

                 That is what Lao Tzu is trying to illustrate to us, which is the harmony between the non-harmonious; the contradicting ideas and matters in the writings above. Yes, they are opposites, but with such opposition; such distinctness to one another, they will be able to manifest an undeniable chemistry that is far more better than to have a single element that will only numb the hell out of one's self and will eventually exterminate the 'life-ness' of life.

C-F (Synthesis Paper VI)

What is philosophy as demonstrated in Ancient Chinese Philosophy by Confucius?

The philosophy as expounded in the Ancient Chinese Philosophy by Confucius is the ethical/moral viewpoint of suggesting an ideal order of nature on which the human beings must act their lives in adherence to with. It suggests a norm that promotes moral through the actual deeds and actions of the people. It could somehow be identified simply as Moral Philosophy or Ethics, so to say, because fundamentally, it proposes a certain "what-to-do-and-what-to-do-not"; it suggests how one should and should not act out in his/her life. But then again, we must be very careful: Yes, it is indeed a philosophy of morals, but more than that, it talks about the moral of the outside being of a person, or simply the body; the outlying aspect of an individual that constitutes his very behavior and performed conduct. That is why, as you can see above in my definition that it suggests a certain ideal order of nature on which the human beings must ACT their lives in adherence to with, and technically, not for the inner feature of a person which is of the mind, soul, and other non-bodily aspects. If you will ask, is there still a moral that can be implemented in aside from the body; well, yes, but let's undertake that one later on.

Going back, what could bother one in reading this paper is the idea that Confucius indubitably mentioned terms like "wisdom", "learning", and others that are really internal attributes; I mean, literally, you cannot see wisdom as a visible (or tangible) product of your external body but rather of something inside that is not technically a part of one's material body. But then, these things that are definitely of internal nature were somehow depicted by Confucius as something that is justifiable if it is visible to the eyes, or perceivable by the senses; in other words, are really of external nature. Let's take an example: Chih, or wisdom, according to it's etymological meaning that is based on its Chinese character it is the accurateness of one's word or idea or knowledge in reliance to one's action; the consistency of an internal thing which is the "idea" in reliance to an external thing which is the "action". Still, the man of true Chih here, has the ability to showcase his wisdom outside of his inmost being to that of the world to see/perceive; and not just a private and concealed knowing of things. Thus, the Confucian philosophy is really that of the open-air basis in promulgating its moral precept.

Now, let us undertake the said Master's proposal, and somehow justify how come it is really a moral philosophy that suggests an ideal external conduct. First, is in his way of perceiving the basic philosophical problem. Number one, he said that it was the "absence of social harmony" which is the major snag of the society. Such disorder as for him constitutes the presence of wars, killings, injustices, disorder, etc. ; every nukes and crannies were filled of such disharmony. Even him was affected when he was kicked out of the public office, not because he did something wrong, but because all the things are disintegrated or, if I am to quote his statement: "The Way has not prevailed". The people there lost their hope of peace and harmony and just even accepted the way things happen in front of their very eyes; they became submissive, and at the same time passive to let the torrential destruction flow. In short, they didn't do anything for it. Yet with that losing of hope, somehow, we saw Confucius opened the people's consciousness that there could really be a solution; there is really a loophole in the midst of these problem that will bring us to harmony and peace. But first, in order to see such dodge, like a flooding street, one must first find where the leak is located; the very root of the problem. Here comes number two, the non-correspondence of names and actualities. As how it was mentioned by Confucius, it is the very root for basically, it is the one that ignites the very fire of disharmony in the society. If one then is to solve the problem, one must first start in rectifying the names in accordance to their real essence; their true value. The 'ruler' then should be a ruler, not a mighty, powerful, and influential military general. The 'people' then should be a people, not creatures that crave power and superiority over one another. And the 'society' should be a society, not a bloody battlefield of power-aiming warfare. In that way, we can see that, truly, Confucius is trying to picture out an image of a need for a philosophy, for the ideal order of things inside a society that can only be formulated if one will act accordingly. What he means an ideal order is not the order present in the mind or soul or any non-body facet, but rather the order of the very acts and deeds of the human beings.

Second, in the way the Master laid down the solution for such problem. After it was indicated that the problem there is the absence of the ideal order of the human action, as justified by the disharmony of the society that is rooted to the non-correspondence of the names and actualities. Confucius then, brought up the protocol that suggests which way the people are ought to act out their lives that is for them to pay adherence and submit respectfully with. Such protocol constitutes: (1) First, the Tao or Way; the moral-social way of things. Moral, in the sense that it suggests a certain criteria of what is ought to be done and not to be done. And social, in the sense that it is intended for the human beings, and not for any far-flung ideas of who-knows-what-it-is. Thus, the Tao, clearly, is the measuring stick of what would be good or not for the human beings (not for any sort of divine or non-physique supremacy) which they must follow and be faithful about. (2) Second, is the primal tradition; it is the original way of things in time basis. Such are needed to pay adherence to with in order for one not to lose his/her way and to make sure that he/she is still on the track; the track for which the things were following along since the very beginning. But since it is a track, it doesn't suggest passivity that one should not move on to that of the past, but rather it encourages innovation and change yet still in accordance to the past; "to create something new with the old", as for say. (3) Third would be the basic educability and goodness of a person. Such "basicness", or primitiveness (like that of the prime tradition) of these two suggests and somehow justifies the idea that such must also be adhered and obeyed by the people. The basic goodness of man referred here is the nature of a person to be upright from the beginning of his/her life. As what Confucius pointed out in the Analects that: "Man is born with uprightness. If one loses it he will be lucky if he escapes with his life" (6:17). Such assertion somehow propose that the basic goodness of man is really a thing; that it really exists, which can be interpreted as something that unifies us all by nature despite of our differences which were brought up by our later experiences. As for what the Master said: "By nature men are alike. Through practice they have become far apart" (17:2). Aside from that of goodness, a man also carries with him/her his/her aboriginal nature of educability. Evidently, we started our lives as curious creatures wondering how and why things appear the way they are; although we were still innocent, we are able to gain interest to education. Such primal educability of a person was then given emphasis by Confucius when he suggested that he "will only give education to those who are interested for it" (7:8). Somehow, I think the logic here is that, since all of us have this basic hunger to that of learning in us, which means nobody is left untouched by such desire, we can conclude that really, education is indeed for everyone. (4) And lastly, the developmental method of the ideal man, or Chun Tzu; not the primal character of nobility and decency, but rather the ideal man that lives with the virtues and not of personal gain. Superficially, in order for one to become an ideal man, one must observe and live a virtuous kind of living without any requirement of wealth, or power, or fame, etc. Thus, allowing everyone to aspire as a Chun Tzu themselves. As we can observe, the presentation of the solution made by Confucius suggests that the things that could end up the main philosophical problem lies on the adherence of the individual beings to that of the suggested way of which they are ought to act out their lives.

Third, in his way of characterizing the ideal human being, he proposed an idea that in acting out one's life, one must follow a certain idyllic disposition which is fabricated by means of virtues. These virtues, however, is not just any virtues, but rather these are the human-heartedness (jen), righteousness (yi), propriety (li), and wisdom (chih). First, an ideal man consists the character of jen, or human-heartedness. As how it was illustrated in its Chinese character, such virtue depicts the idea of "offering one's heart to another as if it was a dish to be served using a  plate". Human-heartedness then means the idea of preferring what is good for the other without bothering what will be left for him. It is then for others whom one, as a man of jen should confer over instead of his personal preferences. Just like what the French-Lithuanian philosopher, Emmanuel Levinas proposed in his philosophy: "Man is responsible to the Other". In preferring others, jen addreses such in two ways; the positive (Chung) and the negative (Shu) way. The positive way is to "do what one wants others to do to him". The negative, on the other hand, is to "not to do what one doesn't want others to do to him". Such ways then signifies the presence of fairness; of righteousness or yi. Fairness, for the fact that the ideal man wants others to be treated in the same way he is. If he has a better living, he would also want others to have such. As how it was said in the Analects: "The ideal man understands righteousness, while the non-ideal man understands profit". Thus, the ideal man is indeed unselfish enough to think of his personal profit in order to overpower his self over others, which somehow vindicates the idea that the ideal man is a "man of others", not of his self. However, it is not to be misunderstood as pure loving (the fact that the "heart" is generally associated to that of love). As said in the Analects, the man of jen knows how to love and hate; how one should feel when he is loved and how one should also feel when he is hated. But with that ability of loving and hating, this man of jen must carry out the responsibility of doing it appropriately. That is why there is the need for the virtue of propriety or li, for one cannot just love one and hate another just because he prefer to do so. Li then prefers an idea of discipline of what is to be and what is not to be for the ideal man. However, according to Confucius, in order to know what is appropriate, one must rely on what is customary and traditional, like that of the rituals (3:17). Thus, as for Confucius, the appropriate is the old-fashioned, the time-honored, for it is familiar and fixed and permanent, therefore is stable enough to be held upon. It is what we, contemporary people, refer as the "proven and tested" value that portrays security and assurance unlike the new and pristine which, since is newfangled, indicates an unsureness and instablity. Such stability, however, constitutes consistency. This is for one, in order to be fixed must be steady and constant enough to not to shift to an unpredictable phase. This consistency then gives way to the idea of the correspondence of one's knowledge and action, or if I am to say it, the wisdom or Chih, as imposed by Confucius. Wisdom, as we usually refer it, is the knowledge that is perfected through the use of the external experience. As for it's Chinese character, it means "to speak like an arrow, straight and true". And in order for a knowledge or word or speech to become "accurate" (straight and tru), it must be corresponded by the individual's action. If one would say this or know that, he must justify such through his action/deed. Therefore, the ideal man, as wise, is totally accurate in his/her words and knowing by being able to comply such in his actual effort. Again, such virtues: jen, yi, li, and chih, even are internal in nature (for it is to be grasped through the inner factor of the human being), can then be justified through the actual conduct, or simply, the very actions of a human being. Nonetheless, it is still about the precept of the ideal actions of the human beings. 

Fourth, we know that one needs to enrich first his own self before that of the others. As what was said by Ralph Waldo Emerson: "You cannot pour on others the perfume without getting a few drops for yourself first". Such statement will guide us then to how Confucius laid out the way to become the ideal being which is to start from one's self; the very cultivation of the self as the vital key to the betterment of the whole society which includes one's relationship with others. In order to cultivate oneself, one must first start with the rectification of one's own mind, in order for it to be set to a form that it could respond effectively to the very dealings of an individual; from learning, to the very application of such knowledge. It must be 'healthy' enough to handle such great responsibility, for it is the very root of one's being. If an individual has a "dirty mind", it makes him a filthy person. If a person has a virtuous mind, it will make him a person of values. Now, when the mind is already perfected by means of values, a person is now ready to learn. Learning is the primal pace after having a competent mind, and since one has already established such kind of mind, one can now learn effectively through the guidance of such cognition. In learning, one is to gain knowledge; to encounter new things (or newness in familiar things) that will add up more contents to one's cognitive aspect as a human being. In other words, such activity (learning) will somehow enhance one's own rectified, therefore efficient cognizance. But then again, in order to be sure that it is really 'enhancement' which is happening to one's mind, and not the contrary, one must secure that such knowledge that is acquired is to reflect, to think, to investigate if that knowledge will be for the betterment of his being. It was mentioned by Confucius that, aside from knowing things, one must also be able to think of it (2:15). This is what The Great Learning (Chap. 5) referred as the act of "perfecting one's knowledge" (Chap. 5). To think or somehow examine one's gained knowledge allows one to know whether such are really to be considered as perfectly true knowledge or not. In examining or testing-into-the-fire such learning then, one can see clearly if what he acquired or learned is whether to be considered as a thing that is worth known for or not; that it is without any scratch of falsehood. As suggested there are 2 ways of perfecting one's knowledge. First (Ge), 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 illustrate the whole, without leaving no piece or fragment untouched. And by doing so, one then will be able to unravel the mystery of the entirety of things. Yet, one is also reminded that he cannot just discover all of the things; he must set up a boundary for he cannot just include everything to be known for (We). Just like in reading a book: inspection is done in order for one to know whether such idea needs to be elaborated and be dealt further with or not. Such is needed in order to guide one not to be lost or be in danger for having been sophisticated and complex inappropriately. Also by investigating rightly then, allows one to develop his self in terms of being sensible enough to consider all matter and suitable enough to consider only what is perfectly appropriate. Now after being able to rectify one's mind, learn things out, and perfect such learning, consistency of such things must then be observed. Like planning, one, after formulating the entirety of the plan, must stick to the plan. Such consistency then implies sincerity; the loyalty of one's actions to that of one's words or ideas. 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/contradiction, just pure confirmation to one's own cause and intention. From that of the mind, to gaining knowledge, to correcting such knowledge, one must then reveal such perfected knowledge through one's deeds. Through such revelation, we can conclude that, still the Confucian philosophy suggests, even though it is from that of the inside (the mind, knowledge, etc.), it is not enough, because what is important is when it is validated by the very action of the individual which is the subject of the ethical notion suggested by Confucius.

Fifth, finally is when the Master specified the solution for the basic philosophical problem. He suggested the notion of acting out primarily for the good of others, and not for oneself in such a way that is appropriate and righteous. Starting from that of the family which is the basic unit of society. According to Confucius, the family is the one which a person must first accommodate and be concerned of for it is where the practice of virtues starts. Because of that, the family must then have the primal priority before that of the self or even of the state. Self must come after the family; if one desires something which is not favored by the family, one must succumb and abide to the family's preference. The family must also be highlighted over that of the state which is best described with that of the law. If one's family member is to commit any misconduct from what is legally suggested, one must adhere to his/her family, not to the law. One must therefore take the side of the family, not because of any lame favoritism or what have you, but because the judgment of the family's character is not to be done publicly by certain officials, but rather personally by the family itself. Such assertion then advocates idea of the family as the primal priority of the individual. Such familial prioritization is then, according to Confucius, followed by the state, and not the self. State, for according to the Master, it is a family written-large. It is a big family which consists of rulers and fellows which were somewhat analogous to that of the parents that responsibly take charges of the people and their concerns, and the siblings that pay adherence to that of their parents. Therefore, there is mutual prioritization happening, no one then is selfish enough to think of his self; The ruler do things for the people, and the people do things for the ruler.Thus, the idea of acting out primarily for the good of others and not of the self is observed and justified. And in order to possibly enact such unselfishness, everybody is then to be molded by the virtues and not by the law or coercion. There is no implementing of one's preferences, even if it is justified by means of legal acceptance, just pure virtues of humanity. Such virtues then is to be lived with consistently; not only by the ruler, but also by the people themselves, Because if one is to live merely in accordance to the law, one will lose, as suggested by Confucius, his/her sense of honor and shame because of the fact that the outside being, the body is the only one that is regulated in the case of the law and not the very inside; the heart, mind and soul, which is regulated by the virtuous example of the ruler, or the people themselves. The ruler then, as fabricated in accordance to the virtues must be a sage-emperor; a philosopher-king. Philosopher, in the sense that he instills the moral virtues in his headship to that of the people and of course, of his self. A king, in the sense that he creates, not necessarily a prestige and noble image, but an influential character to that of the people that encourages them to follow his virtuous example. As a final point, Confucius encouraged us to act and behave in accordance to the virtues for the good of others and not solely of oneself, because at the end of the day, if everyone is to follow such principle, no one will be forgotten and be left indifferent. If you are to think who will care for you, you must not worry, because this is one if for everybody to follow, and not just for you who is reading this.

To sum it all up, evidently, the Confucian philosophy is really that of the ethics of the human action. If one acts according to what is presumed to be good, he can then be identified as good. And if one acts deviously, he is really then to be considered as deviant and immoral. But the question is, is really the idea of good and bad can be observed by merely looking to one's action? How about the non-bodily factors of a human being, can't one set up ethical notions with such? And is it really that if one acts 'goodly', one is then really good? And this goodness, can it really be good if it is merely suggested by the human customs like traditions, rituals, etc. and not by any non-physical form? And can really man know what is really good for him to formulate an ethical criteria of what is good and what is not? 

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