Ren and Li The Analects presents ren and li as two major ideals in Confucian ethics. I will define ren as the highest ethical idea, and li will refer to rites, ceremony and acceptable social norms. I argue that by looking at a third interpretation of the relation between li and ren, we can create a meaningful interpretation of the text. Moreover, I will argue that Mozi’s criticism against Confucius’ li is ultimately invalid. First, I will present three existing interpretations of ren and li. Then, I will discuss the Mozi’s objection to li and finish by rejecting this attack. One interpretation holds that ren and li are intelligible independently from one another. This means that one may have ren without li and vice versa. The relationship between them, however, is a causal relationship. For example, suppose my father passes away, I can mourn and show ren, independent of whether I attend a memorial. However, by attending a funeral, this provides a means to exercise ren. In 15.18, Confucius claims, “rightness is put into practice by observing li.” Ultimately, there is a sense in which li provides a means and virtuous cycle for the expression and cultivation of ren. Under this interpretation, ren is seemingly prioritized over li, because ren is cultivated in observing li. This is to say, ren provides the individual with agency in deciding how to best cultivate and express the appropriate attitude in a given situation so long as the appropriate attitude is cultivated. A second interpretation of the relation between ren and li holds that one is cultivates ren when one observes li; ren and li are not independently intelligible. In 12.1, Confucius notes that “the rites…constitute ren,” or in 1.2, Confucius notes that fi... ... middle of paper ... ...argument is that funerary practices deserve some standardization as to ensure the efficacy of the ritual. While it may be right to say that the rites by themselves are not effective, it is not fair to say that Confucius prioritizes li over ren for the sake of li. In all cases, then, Confucius seeks to ensure that the right attitude is observed, even if one must adhere to certain rites. I have demonstrated three interpretations of the relationship between ren and li as they relate to one another. I have shown that while Mozi criticism of Confucius is ultimately a misunderstanding of the relationship between ren and li. This is all to say, ren and li, while they may be interpreted in different ways, the goal is to attain ren – the primary difference is about how to cultivate appropriate attitudes and on what basis one can revise or depart from existing traditions.
Confucius’ impact on Chinese culture has withstood numerous generations and continues to be one of the most prominent philosophies found in Chinese culture. Firmly rooted in years of education, Confucius spent considerable time developing his set of values and principles. In his article entitled “Confucius and the Effortless Life of Virtue”, author Hagop Sarkissian adds to this by saying, “Confucius set his mind on a course of study or cultivation at the age of fifteen, and pursued such studies for a span of fifty-five years, and was thereby able to cultivate a state of being such that he could follow his immediate inclinations in all of life’s predicaments without transgressing social norms” (Sarkissian 1). Confucius’ extensive studies only added to the philosophy represented in the Analects. This includes the pas...
Riegel, Jeffrey. "Confucius." Stanford Encyclopedia of Philosophy . Ed. Edward N. Zalta. Stanford, 3 July 2002. Web. 8 Mar. 2012. .
The teachings according to Confucius refer to Confucianism. Confucianism is the multifarious classification of ethical, collective, political and pious philosophy developed by Confucius and the old Chinese practices (Bertrand, 1999). Confucianism aim is actually making an individual honorable but also making such an individual the character of learning and of proper manners. The ideal and faultless man has to combine the characters of a saint, an intellectual and gentleman. Confucianism is a religious conviction whose adulation is focused on offerings to the dead. The idea of responsibility is extensive beyond the precincts of morals and holds close to the minutiae of daily living.
Filial piety is as closely associated with Confucius teaching as it is one of the virtues of Confucianism. Confucius once said, “Among human practices, none is greater than xiao” (Chan, Alan Kam-Leung; Tan, Sor-hoon). There is no doubt that filial piety remained the important aspect of Chinese society, where as the philosophers such as Confucius strongly pushed forward the idea of filial piety. A ...
Deemed by students a "Divine Sage," Confucius (Kong Fuzi) (ca. 551-479 B.c.a) was founder of ~ humanistic school of philosophy that accessible Zhou China a societal and political culture consequent from idealized values of the history (al. 2012) As a therapy for the political chaos of his age, the well-known teacher deserted the depraved aristocratic code and accessible in its lay an ethical system which largely focused on personality moral conduct, politeness, sacrament and kindness. In conflict that the basics of good government and the well-being of society rested on person ethical behavior, Confucius urged the monarch and his other assistants, the junzi (gentlemen), to give moral examples for the public at large.
Confucianism and Daoism are two influential schools of thoughts that have existed in ancient China around the 6th century BCE. The former, led by the politician and philosopher Confucius, proposed that humans live in society according to a set of predefined rules and that they transform society through political action. Whereas the latter, led by the philosopher Lao-Tzu, promoted the idea of inaction; people should go with the flow instead of taking action to control their lives and dominate their surroundings. Although, at first glance Daoism and Confucianism seem to be two opposing philosophies, a more in depth analysis of two of their key ideas –filial piety and education—reveals that they do share some similarities.
Confucianism is a moral and religious system of China. Its origins go back to the Analects, the sayings attributed to Confucius, and to ancient writings, including that of Mencius. Confucius was born a mandarin under the name Kongzi. It was developed around 550 B.C. In its earliest form Confucianism was primarily a system of ethical concepts for the control of society. It saw man as a social creature that is bound to his fellow men by jen, or “humanity.” Jen is expressed through the five relationships—sovereign and subject, parent and child, elder and younger brother, husband and wife, and friend and friend. Of these, the filial relation is most important.
Confucianism is a philosophy and way of life formed in China by Confucius, an early Chinese philosopher. It began as a simple concept with ideals of personal virtue, simple filial piety, and basic gender distinctions and social inequalities. But, over time with the emergence of Neo-Confucianism it began to transform into a way of life that was degrading towards women with certain hostilities towards rivaling religions. In its early period, from around 500 B.C.E to the Common Era, Confucianism changed in that it became the leading belief system and a major part of Chinese tradition. From the transition into the Common Era to the end of the Classical time period, Confucianism was altered because of a loss of popularity following the collapse of the Han dynasty and the corruption in the governing political system. In its ending period, the post-classical era, Confucianism underwent perhaps its biggest adjustments with the emergence of Neo-Confucianism. The ideas and virtues presented in the “rebirth of Confucian philosophies” of intolerance of foreign religions and extreme filial piety...
Legge, James, Trans. Confucius — Confucian Analects, The Great Learning, and the Doctrine of the Mean. New York: Dover Publications, 1971.
Written during the Period of Warring States, The Analects consists of what Confucius and his disciples believed to be the key values required for a harmonious society. Through various exchanges between an entity only recognized as “The Master” and people of other backgrounds such as Dukes and students, the disciples define the fundamental Confucian values that everyone in society must conform to such as ren (kindness), yi (altruism), li (everyday norms), and zhi (morality). The discourses evince a very conservative stance when it comes to citizens conforming to these values in that “The Master”, or Confucius, is unrelenting in his criticism of the “small man” or anyone led astray from the traditional Confucian values. Centrally, Confucius argues
Confucius played a major role during the time of the Zhou dynasty. “Confucius was a thinker, a political figure, an educator” (“Confucius”). The Analects of Confucius contain information on how one should interact with others and conduct their daily lives, and how deeply people should participate in society and government. These ideas then spread to his students, and eventually to many regions of Asia. This
In the author’s book dealing with virtue he makes an astute observation regarding the need for restraint in speech equally joined with a lack of restraint in action. Confucius relates his good judgment in the following statement: “The men of old were reserved in speech out of shame lest they should come short in deed.” (Confucius p. 20) Confucius’s declaration seems to stem from possible past experiences with too much talk and too little action. His declarations lead one to believe that the more traditional and conservative ways tend to pilot one to the ideal standard of life. He reemphasized his point when he said, “The wise man desires to be slow to speak but quick to act.” (Confucius, p. 20)
"Holy Mencius (Chinese): Book 3 - Part 3." Holy Mencius (Chinese): Book 3 - Part 3. Ishwar, n.d. Web. 12 Nov. 2013. .
Confucius’ social philosophy is greatly directed towards the concept of ren. Ren symbolizes the characteristics of goodness and altruism, and is defined as being “compassionate”. However, displaying concern for others involves disparaging onself. Confucius declared that ‘a clever tongue and fine appearance are rarely signs of Goodness” (1.3) and believed one should avoid clever speech and a flattering manner, characteristics which would ultimately produce a false impression and lead to self-praising. On the contrary, those who have practiced ren are “slow to speak, but quick to act” (4.24) which differentiates ones who acquire genuine virtue from ones who acquire misleading virtue. To Confucius, such virtue is practiced through the Golden Rule: “What you do not wish for yourself, do not do to others.” Confucius believed that human nature is essentially good, and that negative experiences may suppress the good nature of people, but goodwill will ultimately bring about its attainment. Ren initiates from the family through filial piety. Confucius considers loyalty to parents and older siblings as a form of promoting the interests of others before one’s own and stresses that only those who have learned self-discipline can achieve such selflessness. If we can be compassionate to our family, we can do the same to the people around us in our society. We can depict the meaning of ren to portray the importance of the principle in the ‘...
However from a modern and Western point of view, there are some faults to be found with his teachings. Confucius thought that tradition and ritual were necessary practices that had to be passed down. His conservative views do not resonate as well in the West as it does in China because of the importance that is placed on the liberal individual as opposed to someone who...