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.
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?
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.
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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(REFERENCES ARE TO BE UPDATED)
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