This paper is essentially based on “Filial Piety in Confucianism” and also plans to cover the Four Books, which are scholarly works related to Confucianism. Moreover, the paper will address the concept of the family system and filial piety as found in the teachings and knowledge of Confucianism. It will also discuss the importance of virtue in Confucianism and the ties and orders in the present-day family system of Chinese culture.
Confucius and His Major Work
Confucius is known as a teacher; however, he was also a politician, philosopher, and editor associated primarily with the Spring and Autumn period of Chinese culture. He was of Chinese descent and was born on 28th September 551 BC in Lu. He died in 479 BC in Lu. His teachings and philosophy were well known and are still taught in the modern era. His “Four Books and Five Classics” are considered the definitive books of Confucianism in the Chinese region. His Four Books are classic Chinese texts that illustrate the major values and belief systems in Confucianism. The first book, called Great Learning, was originally a part of the Book of Rites. It included short primary texts attributed to Confucius. It also included nine commentary chapters by Zeng Zi, who was one of the disciples of Confucius.
Moreover, it is highly significant and influential in the field of philosophy because it expresses various themes that cover political thinking and ideas related to Chinese attitudes. Hence, it is considered highly significant in both modern and classical contexts. It also provides Chinese thoughts related to government, investigation, and self-cultivation. All of these themes were linked and created a broader perspective on the political systems of different eras.
The second book is another chapter from the Book of Rites. It is known as the Doctrine of the Mean. It is attributed to the grandson of Confucius, known as Sisi. The book is short and aims to explain and construct the value and usefulness of the “golden way to gain perfect virtue.” It is a 33-chapter book. It mainly focuses on the “Way.” In the Chinese language, the way signifies the path, key, route, and doctrine. The philosophy of the book applies to everyone, not just the rulers of the era. By following such teachings, a person will be able to gain “Confucian virtue.” According to these teachings, Heaven is the only way to perfect virtue. Hence, it is not difficult to follow the steps of holy rulers, but people must discover the “Way” to attaining perfect virtue on their own because that is the only right way.
The third book of Confucius is his most widely known one, called Analects. It is a compilation of sayings and conversations attributed to Confucius and his disciples. Analects is still known and celebrated in the current moral and social values of China. Moreover, it is also widely acknowledged in the East Asian region. The text also became associated with the imperial examinations, which began in the Sui dynasty and continued until the founding of the Republic of China.
The fourth and final book concerns Mencius. It is basically a collection of conversations involving the well-known scholar Mencius and the kings of his time. In contrast to Confucius, Mencius contains extensive, deeply elaborated, and lengthy dialogues. The Five Classics were also authoritative works in the Confucian tradition.
The Five Classics are known as the Classic of Poetry, Book of Rites, Book of Documents, I Ching, and Spring and Autumn Annals. Confucius mastered six different arts: music, archery, ritual, charioteering, arithmetic, and calligraphy. His work was strongly concerned with the lack of morality in his province, the responsibility of people for their actions, and related issues. Moreover, his work covered the “Way of Heaven,” as previously discussed. He believed that high morals were the only way to attain perfect virtue and discover the gateway to heaven. He further stated that each human should live harmoniously by maintaining perfect virtue. He also taught his students to maintain a healthy body, pure soul, alert mind, and an exploring nature that helps in knowing the truth. Instead of praying to God, people should be responsible for their actions and take measures to correct them. Therefore, he also said that all humans are naturally kind and genuine. However, evil is learned from the bitterness of the universe.
His work was heavily misunderstood, but Hsun Tzu managed to understand his alternative viewpoint and wrote 32 essays that clarified the Confucian stance on life. His attitude toward life was to teach people to act with virtue, justice, and compassion. He was also humble enough not to take any credit for his wisdom but rather stated that studying the ancients was the reason he was wise. He further emphasized constant self-improvement and learning from ancestors, which will help every individual become a better person in the future. Thus, humans have a duty to act as the perfect guardians of heaven’s creation. His five virtues were Jen, Yi, Li, Chih, and Hasin.
Jen teaches empathy, goodwill, and generosity. In contrast, Yi emphasizes duty as guardians of heaven, nature, and humanity. It also teaches rightness. Moreover, Li teaches people to follow right conduct and propriety. It helps in examining a person’s inner attitude through outward expressions. Chih portrays wisdom. Lastly, Hsin concerns trustworthiness and faithfulness. According to the philosopher, these virtues must be embodied by every human being and, in particular, by leaders.
Confucius’s difficult youth contributed to his learning of the above-mentioned noble qualities and helped him understand people’s behaviours.1
The View of Confucius on Family and Society
According to Confucius, a family is considered a social unit. He often connected a person’s relationships with other people, family, propriety, and the ways in which self-development is affected by such surrounding factors. In addition, he also stated that a man’s relationship with the members of his household explains a great deal about his well-being and growth. He himself had a tough childhood.
He further stated that “The regulation of one’s family depends on his self-development.”2
This means that men are partial when they feel positive emotions such as love and a sense of friendship. On the other hand, they are also partial when they show disdain and dislike. They are also partial when they place themselves in reverence and awe, when they feel sorrow and empathy, and finally when they become harsh and egotistical. Thus, it is very rare for men who love someone to recognize that person’s negative qualities at the same time. Hence, it is commonly said that a man who is not aware of the wickedness of his son does not know the productivity of his growing corn.
In simpler words, he meant that there is no self-development or self-progress if a person cannot regulate a family. This was initially expressed in his book “The Great Learning,” which was his first book of the Book of Rites. It further conveys the thought that the love of a weak or inferior man for his family is not an actual sign of affection. Without respect, there is no love. Respect and love form the basis of a healthy relationship. The family system and marriage were further discussed in his book Li Ki, also known as the Book of the Rules of Propriety. The primary purpose of marriage and family is to regulate human conduct that arises from these relationships.
His perspectives on family also created a new concept of “Filial Piety.” In his philosophy, this is known as the virtue of respect and friendliness toward parents, ancestors, and elders. Filial piety is highly important to learn because it teaches moral values and how a person should behave. A person’s moral values begin at home and hence serve as an important way of judging his virtues. Filial Piety further teaches us to be kind to one’s parents, take care of them, engage with them in good conduct, and bring a noble name to one’s ancestors and parents. In the Classical of Filial Piety, Confucius wrote, “In serving his parents, a filial son reveres them in daily life; he makes them happy while he nourishes them; he takes anxious care of them in sickness; he shows great sorrow over their death that was for him, and he sacrifices to them with solemnity.” Hence, “filial piety” is not completely blind love toward parents but rather learning their behaviour and showing understanding of them.
Hence, the union of all the sentiments and emotions that compose a son’s piety toward his parents explains his moral virtues. According to Confucius, a superior man will reverently nourish his parents while they are alive and will reverently sacrifice to them when they are dead. The son’s chief concern is not to disgrace them until the end of his life. This sums up Confucius’s theory of filial piety and the family system.
Moreover, research and observations suggest that early Buddhism did not strongly emphasize filial piety in its manners and morals. It hardly had a strong tradition of filial piety. Moreover, Buddhism in India is also quite similar to early Buddhism in this respect. Buddhism in India involves many people, especially men, who leave their families. They leave their parents, abandon them, and send them to shelter homes. They even abandon their wives, children, and other members of their families to become monks. According to them, a true Buddhist will reject all of his family ties to become a monk. He will also reject class ties to pursue nirvana. Ultimately, this is not Confucius’s philosophy and is against his ideology.
To understand this further, Theravada Buddhism, which is mostly found in the Indian region, is said to place considerable emphasis on individual salvation. This kind of thinking is unsupported by Confucius’s followers and teachings. Confucianism in China has strongly emphasized the importance of community, societal unity, and family ties. In India, there is also a practice primarily followed by Buddhists who do not follow Confucianism. It is called celibacy. However, such arguments were not strongly supported by Buddhism in China. The country’s philosophy is largely based on filial piety, and some related stories also became quite famous.
The stories include the story of Shani and Moggallana. Shanxi was a man who spent his entire life aiding his blind parents until he was accidentally killed. He devoted his whole life to practicing the theory of filial piety. He was also miraculously revived. He was a man of high morals, and his life must be taken as an example.
His tale is quite famous in China and among Buddhist writers. Hence, he is a true and prime example of filial piety. The story of Moggallana states that he was a Buddhist monk. He went to great lengths to rescue his mother from the criticism for her undue life. His story also appeared in the Ullambana Sutra. There are other stories; however, these are the best known in the Chinese region. Thus, every human must follow the way of filial piety so that he can earn his way to Heaven. According to Confucius, practicing filial piety is one major way to attain heaven; hence, everyone should practice it and learn the importance of moral virtues. The beginning of moral virtue largely depends on a person’s behaviour toward his parents. 3
Significance of Virtues in Confucianism
Some virtues have already been mentioned in the paper in the previous discussion. These were the virtues followed by Confucius and taught by him to other humans as well. He believed that virtues such as empathy, righteousness, compassion, acceptance, and building a relationship with nature and humanity help a person pave his “Way” to heaven. Instead of praying without practicing these virtues, a person should focus more on the practice of virtue than on prayers themselves. These attributes will also help an individual advance his life and practice self-development to the greatest extent. According to researchers, “Confucian thought focuses on the cultivation of virtue and maintenance of ethics. Some of the basic Confucian ethical concepts and practices include rén, yì, and lǐ, and zhì. Rén (benevolence or humaneness) is the essence of the human being which manifests as compassion.
It is the virtue-form of Heaven.”4 Therefore, in Confucius’s philosophy, virtues, morals, and ethics are given more importance than prayers. Instead of devoting one’s life to becoming a monk and abandoning one’s parents, an individual should maintain a balance between personal responsibilities and religion. Five constant virtues are practised in the Republic of China, and these are closely related to Confucian philosophy and perspective.5
The Virtues of Confucianism in Modern-day China
First of all, the five constant virtues are benevolence, propriety, wisdom, righteousness, and fidelity. These are considered the most important virtues for every human in the world. To be a moral person and earn his way to heaven, a person must continuously monitor and evaluate the five constant virtues mentioned above. Benevolence is the first and foremost virtue of the five. It focuses on the manifestation of the inner mind. It holds that people should not harbor hatred or envy toward one another; instead, they should love each other and respect each other’s points of view. Regarding behaviour, a person must be amiable and kind toward everyone regardless of differences in religion, caste, race, colour, and creed. To cultivate a person’s attention to benevolence as the most important form of virtue, he must use the Confucian version of the Golden Rule.
The Golden Rule says that you should treat others as you want to be treated yourself. The Confucian version says, “What one does not wish for oneself, one ought not to do to anyone else; what one recognizes as desirable for oneself, one ought to be willing to grant to others.” 6
The Confucian way is completely based on the idea of harmony and peace among people. One example is Han from the Han Dynasty, who was poor himself but tried his best to help others. One day, an old woman passed by his river, and he offered her some food. Another example is Fan Zhongyan of the Song Dynasty, a local official who found out that one of his subordinates had died of a severe illness and had left behind his young wife and 7two children. Fan Zhongyan gave sufficient financial support to his family. Such examples are one reason why Confucius’s philosophy should be taught and spread and why students should be aware of it.8
The second virtue of the five is righteousness, which was also preached by Confucius. This attribute works in contrast to benevolence and refers to thinking and acting according to one’s point of view.
This is why they are less aware of the meaning of real values and more inclined toward the materialistic lifestyle and standards that capitalism promotes. Righteousness was practised by some unsung heroes such as Bao Zheng. He was well known for his uncompromising attitude toward corruption that took place in government during his time. The third virtue concerns propriety and its importance. It includes filial piety, loyalty, chastity, fraternal duty, and respect. To practice this, one must maintain a hierarchy.9
In earlier times, besides the relationship between monarchs and subjects, there was also a relationship between fathers and sons. The sense of propriety also involves the spirit of equality among people, which is highly important. A person should maintain the same kindness toward unfamiliar individuals. The renowned story of “Taste Liquid Medicine for Mother” explains the virtue of filial piety quite well. Han Wendi of the Western Han Dynasty is one of the prime examples who abundantly practised propriety in his relationships as well as his actions.
Another virtue, wisdom, is also imperative for a person’s well-being. Wisdom is the innate knowledge with which a person judges whether something is right, evil, or good. Awareness of this is highly necessary. This helps people shape their moral norms and behaviours. These qualities further create a common sense of ethics, wisdom, and social skills. All they need is attentiveness and determination to maintain them. Lastly, the virtue of fidelity is the most important one. Fidelity refers to honesty and integrity in actions. This means that a person’s outward deeds must match his inner thoughts.10
Fidelity is a major key to maintaining perfection and authenticity in one’s actions. Confucius taught his disciples about the importance of honesty. He further stated that “study, if you know a thing, say you know it; if you don’t know, say so.”
Even if a person is wrong or makes a mistake, they should have the courage to admit their deeds. Every individual must be honest and accurate about their actions.
Conclusion
The paper has successfully discussed the importance of virtues from Confucius’s perspective. To understand Confucius’s perspective on a different way of life, the paper has covered his views on marriage and his concept of filial piety, which includes the relationship between children and their parents.
Works Cited
Muesse, Mark W. Four Wise Men: The Lives and Teachings of Confucius, the Buddha, Jesus, and Muhammad. Wipf and Stock Publishers, 2017.
Dawson, M. “CHAPTER IV: THE FAMILY.” The Ethics of Confucius. Sacred Texts, 1st May. 2017. Web. <https://www.sacred-texts.com/cfu/eoc/eoc09.htm>.
Hofstede, Geert, and Michael Harris Bond. “The Confucius connection: From cultural roots to economic growth.” Organizational Dynamics 16.4 (1988): 5-21.
Berling, J. “Confucianism.” Centre of Global Education. Asia Society, 1st May. 2017. Web. <https://asiasociety.org/education/confucianism>.
Chen, Guo‐Ming, and Jensen Chung. “The impact of Confucianism on organizational communication.” Communication Quarterly 42.2 (1994): 93-105.
Griffiths, Carol, et al. “Focus on context: narratives from East Asia.” System 43 (2014): 50-63.
Yeung, Irene YM, and Rosalie L. Tung. “Achieving business success in Confucian societies: The importance of guanxi (connections).” Organizational Dynamics 25.2 (1996): 54-65.
Lu, Luo, and Jian Bin Shih. “Sources of Happiness: A qualitative approach.” The Journal of Social Psychology 137.2 (1997): 181-187.
Suen, Henry, Sai-On Cheung, and Reuben Mondejar. “Managing ethical behavior in construction organizations in Asia: How do the teachings of Confucianism, Taoism and Buddhism and Globalization influence ethics management?.” International Journal of Project Management 25.3 (2007): 257-265.
Park, Mijung, and Catherine Chesla. “Revisiting Confucianism as a conceptual framework for Asian family study.” Journal of Family Nursing 13.3 (2007): 293-311.
End Notes [1]
- This can be viewed from Dawson’s book The Family Chapter 4.This statement can be viewed in Chapter “The FAMILY,” Dawson. This can be referred back to the “The Confucius connection: From cultural roots to economic growth.” Organizational Dynamics 16.4 (1988): 5-21.
See. Berling, J. “Confucianism.” Centre of Global Education. Asia Society, 1st May. 2017. Web.
These virtues can be understood by registering the “The impact of Confucianism on organizational communication.” Communication Quarterly 42.2 (1994): 93-105.
This saying of the Confucianism version can be studied in Carol, et al. “Focus on context: narratives from East Asia.” System 43 (2014): 50-63.
The examples that have been mentioned are guided in Achieving business success in Confucian societies: The importance of guanxi (connections).” Organizational Dynamics 25.2 (1996): 54-65. Yeung, Irene YM, and Rosalie L. Tung.
See Lu, Luo, and Jian Bin Shih’s journal article Sources of Happiness: A qualitative approach.” The Journal of Social Psychology 137.2 (1997): 181-187.
The management of hierarchy in constructing organizations is evident from Suen, Henry, Sai-On Cheung’s project called “Managing ethical behavior in construction organizations in Asia: How do the teachings of Confucianism, Taoism and Buddhism and Globalization influence ethics management?
See the related study written by Parks to get a complete insight of this theory. ↑
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