Confucius' Concept of Right Governance

Confucianism has been a part of Chinese culture for over a thousand years. Many who have studied Confucianism would say that it is not a religion. It is better described as a philosophy or moral code. The philosophy of Confucianism comes mainly from the speeches and writings of Confucius, a great Chinese thinker and educator. He believed that Humanity, Rite, Neutrality, Virtue, Education, and Cultivation were the basis of human behavior. In addition, Confucius felt that this philosophy was the best way for people to behave and interact with others in society.

In the Analects, the virtue of humanity centers around reverence, generosity, diligence, honesty, and kindness towards others. In seeking to attain each of these virtues, the goal is to become a true junzi, a gentleman (Confucius, Analects, 2). Men are thoroughly instructed upon how to deal with other people. They are treat everyone with kindness and righteousness (Confucius, Analects, 1). Reverence is to be shown to superiors, and harmony maintained with those not on his “level”. The dignity of a gentleman's actions are what gain him respect (Confucius, Analects, 1-2). He is to “expect” no more that what one is capable of in service, but to be “pleased” by nothing less than true following of “the Way” (Confucius, Analects,

The law in which the Qin constructed was harsh and unjust. They abolished the Zhou-ist feudal system, replacing it with controlled local administration. The term in which this practice is called is Legalism; the belief in which people are born with evil tendencies. The government demanded total subordination of the people to the ruler. Although there is no commonly recognized founder, there is one person who is credited for the establishment of Legalism: Shang Yang, an important statesman during the Warring States Period for the Qin. “The policies and measures initiated by Shang Yang were all designed to strengthen the state at the expense of the common people and the nobility, to subjugate the society under state domination.” Through

“He who learns but does not think, is lost! He who thinks but does not learn is in great danger.” - Confucius

Mencius, as one of the most influential scholars of Confucian thought, shared many of the same views as Confucius and furthered many of his ideas. One example would be the emphasis on family and its connection to the government. Mencius, like Confucius, saw that the wellbeing of the family was crucial for prosperity of the state. He also emphasized filial piety and advocated for agriculture instead of fighting more wars. Furthermore, he took on the idea of the gentleman versus the ordinary person, someone who was distinguished, diligent, righteous, and respectful. But while the views of Mencius seem to more closely mirror those of Confucius, that was not entirely the case. For example, Confucius emphasized the importance of rulers as well as loyalty to authorities, stressing adherence to the social stratifications set in place by Chinese culture and society. However, Mencius said, referring to the noble ministers of the court, that “When the ruler makes a major error, they point it out. If he does not listen to their repeated remonstrations, then they put someone else on the throne.” He argued that subjects should be able to overthrow a ruler that is unjust, for it is only a ruler that is righteous and benevolent that should be supported by the people. Mencius also stressed the importance of a person’s motives, something not explicitly seen

According to Reid, a few of the major “Confucianism” ethos and practices involve ‘Ren’, ‘yi’ and ‘li’ which represents the concept of ‘altruism’ along with clear depiction of the humanness for other individuals (Reid 29-66).

Confucius is one of the first Chinese thinkers who addressed the conflict of political and social order. he was a strong willed man who often did not get along with others. He never realized his ambition to become a powerful minister. Confucius attracted numerous disciples who aspired to political careers. His thought was fundamentally moral, ethical, and political in character. He had his disciples study works of poetry and history made during the Zhou dynasty. He examined the book of Songs, book of History, the Book of Rites, and other works with his students. Literary works of the Zhou dynasty became the core texts of the traditional Chinese education because of Confucius’s influence. There were specific Confucian values indluding ren, li, and xiao. Individuals with ren were courteous, respectful, loyal, and diligent. He said ren is much needed for government

     Confucius’s counsel and guidance recorded in The Analects instilled wisdom when they were first recorded and continue to provide a thought provoking analysis of life and the checkpoints that guide it. The Master’s commentary on restraint, diligence, decency, and citizenship are well intended and relevant. Politics and the role of government also come under scrutiny as Confucius offers his insights in bettering the organization of power. His proverb-like admonitions use clear examples of everyday life allowing them to be understood and easily digested. Confucius’s own eagerness and willingness to share goodness he experienced makes it easier to apply and practice in one’s own life.

Confucius speaks of faithfulness, forbearance, and benevolence in his teachings. It is through these ideologies that an individual can become what he stated as a Junzi. Someone who has reached the high status of junzi has a, “clear inner happiness, the kind of happiness that cannot be taken away” (Dan, pg 20). This idea, this way

Availability and understanding of available information by an individual was taken as a very important treasure. The issues that Confucius taught to be followed were not entirely scientific learning but rather the study of the consecrated contents and the tenets of good worth and propriety (Oliver, 1985). An additional element which he held high was the control of proper example. The heroes, heroines and great people that existed were greatly exemplified by Confucius. Confucius did this by persisting on the scrutiny of the conservative models. Many of his well recorded aphorisms are tributes of his considered men of high caliber. Confucius trained his supporters the significance of constantly welcoming the rectification of personal liabilities. To further assist in the creation of an upright moral fiber, he cherished a particular amount of strength of will. He acknowledged the threat, particularly in the youthful, of falling into unwanted behavior, so he persisted on eradicating the push for uncalled for reassurances (Ferguson, 1972).

Confucius created a system of thinking called Confucianism. If only one word could be used to summarize the Chinese way of life for the last two thousand years, that word would be Confucian. No other person has had as great an effect on the life and thought of the Chinese people as Confucius. He is the most adored person in Chinese history. Confucius claimed no greatness, instead he looked to a past time that he saw as the golden age. He told one of his disciples, "I transmit but I do not create. I am sincerely fond of the ancient. I would compare myself to Old P'eng who was fond of talking about the good old days." Confucius was a transmitter of the wisdom of the past. From his study of Chinese tradition, he gathered the

Within the Analects, one specific line stands out showing Confucius’ stance on a less active government. When asking about what they would do if given a political office, Confucius only agree with the following statement ushered by Tseng His, “In the late spring when the spring dress is ready, I would like to go with five or six grown-ups and six or seven young boys to bathe in the I River, enjoy the breeze on the Rain Dance Altar, and then return home singing” (Chan p. 38). By agreeing, Confucius is noting the preferred method by which an office holder should act, one which amplifies their connection with inner harmony and helps the people enhance their own. This extends into the ruler himself as well, with Confucius noting that “If a ruler sets himself right, he will be followed without his command. If he does not set himself right, even his commands will not be obeyed” (Chan p. 41). Confucius also notes the superiority of filial piety and respect towards one’s family over loyalty to the state, stating that in his (hypothetical) country upright men conceal the misconduct of their children and fathers even when against the law (Chan p. 41). Confucianism in relation to government shows the belief that the inherent goodness in men must be allowed to flourish, even when against

Confucius's concept of ren entails a wide scope of meaning. It is ‘described as something that includes other desirable qualities’ (Kwong-Loi Shun: 53).13

Confucius thrived on the idea of self-cultivation towards becoming more fully human. He expressed this as being a long process that will take time and develop as one ages. This can be found in the Analect 2.4. He is describing the journey to self-cultivation as a long one as he is still going through that path at the age of sixty. Going towards to become fully human can be described as being attaining “ren”. Ren can be describes as humanness, regardless of one’s social status. In order to attain humanness/ren one must be fully devoted (Analect 1.2) “Exemplary persons devote themselves to the root…The root of genuine-humanity (ren)?” This stems from oneself. In order to attain ren the “Practicing of self-restraint and returning repeatedly to ritual propriety is the way to become ren.” (Analect 12.1) Confucius believed that li was sort of a “blue print” for ethics, mortality, and social order. And this was the key way to achieving ren. In terms of governing by means of li is the

One of the most famous people in ancient China was a wise philosopher named Confucius (circa