Confucian Moral Principles

Confucian moral principles were really established in the time of Confucius.

We know that to Confucius, the "Three Dynasties" (Xia, Shang, and Zhou dynasties) was the most ideal social form. In particular, in Zhou Dynasty, the systems for Rite (Li), Music (Yue), and Decree (Dian Zhang) were compete and solemn, as Confucius extolled, "The ritual system in Zhou Dynasty developed from Xia and Shang dynasties and looked complete. I abide by it." (The Analects, Ba Yi) However, in the ideal system, Rite was collapsed and Music was ruined in the Spring and Autumn Period. Over the fall of the tradition, Confucius lamented:

If the country is ruled with Tun. the ruler decides the Rite, Music, and expedition; if without Tao, the vassals decide. (Ji Shi)

If the country is ruled with Tao, vassals will not come into power and citizens will not discuss the political affairs. (Ji Shi)

If the name is not correct, what one says is not reasonable. Then, he cannot handle affairs. Then, Rite and Music cannot be popularized. Then, the legal punishment cannot be made properly. Then, citizens will have no law to follow. (Zi Lu)

It could be noticed that Confucius did not keep pace with the social development and historical change. However, that did not mean Confucius followed the beaten track obstinately. Rather, he considered the system to be changeable: "Shang Dynasty deleted and supplemented Rite in Xia Dynasty while inheriting it, which was known to us. Zhou Dynasty deleted and supplemented Rite in Shang Dynasty while inheriting it, which was also known to us. If the successor to Zhou Dynasty did the same, it was still known to us even after 3,000 years." (Wei Zheng) Meantime, Confucius stressed that one could delete or supplement Rite, but must not overstep his authority, as to Confucius, the systems of Rite and Music were fundamentally hierarchical: "The rule must act like a ruler; the official must act like an official; the father must act like a father; a son must act like a son." (Yan Yuan) If one transgressed the hierarchy, Rite and Music were only a meaningless form: "When one says Rite, does he just refer to jade and silk? When one says Music, does he just refer to bell and drum?" (Yang Huo) Therefore, the educational thought of Confucius was based on Rite:

A man who is respectful but does not know Rite will worry; who is cautious but does not know Rite will seem timid; who is valorous but does not know Rite will make trouble; who is frank but does not know Rite will hurt others. (Tai Bo)

A man who does not learn Rite cannot act. (Ji Shi)

Confucius's thoughts on Rite were inherited by Confucians later. In fact, in Chinese culture, the idea Rite has multiple meaning. It could be understand as hierarchy and the etiquette in accordance with the hierarchy and the politeness at the moral level. When it came to politeness, it related to the idea Rang (courteous action). It referred to both the courtesy between relatives (like respecting the old and helping the young) and the courtesy between rivals (like retreating about thirty miles as condition for peace).

Accordingly, Confucius mentioned the idea Rite when he discussed the idea Benevolence: "If a man lacks the quality of benevolence, how could he conform to Rite and Music?" (Ba Yi) "Benevolence means one must return to Rite and restrain himself. When all achieve this, benevolence will come out in the country." (Yan Yuan) When Yan Yuan asked how one should act, Confucius replied, "One must not see, hear, speak, and do anything that disaccords with Rite." Here Confucius mentioned Rite again. However, the ideas Benevolence and Rite differed greatly. The idea Benevolence was not a system but a morality, quality or spirit. As a matter of fact, the word Benevolence appeared in the Spring and Autumn Period. It was Confucius who endowed it with humane significance and turned it to be the most essential and important idea in Confucianism.

Admittedly, Confucius's thought of the idea Benevolence was based on the ideas Filial Piety and Respect that related to kinship. You Ruo, one disciple of Confucius, said, "The filial piety toward parent and respect toward brothers are the cardinal rule for human." (Xue Er) Compared with the idea Universal Love proposed by Mo Zi, Confucius's thoughts seemed limited, as Confucius started from the familial benevolence. We must notice that Confucius's thought of the idea Benevolence went further than that. To Confucius, the essence of the idea Benevolence referred to a more universal care or love:

Students, when you are at home, be filial to your parents. When you are out, be respectful to your brothers. When you act, be careful and honest. You should show love to others and make acquainted with the benevolent people. (Xue Er)

Fan Chi asked what benevolence was. Confucius replied, "Loving others." (Yan Yuan)

Here, the idea Benevolence included both loving family members and others. Confucius's universal care or love was also embodied in a trivia. In "Xiang Dang," it was recorded that when the shed for horses caught fire, what Confucius concerned first was if anyone was burnt rather than the horse. Confucius elucidated the essence of the universal care or love as follows:

A man who is respectful, lenient, honest, intelligent, and kind can do benevolence to others. To be respectful will not bring him insult; to be lenient will win other's support; to be honest will obtain other's trust; to be intelligent will help him to make more contributions; to be kind will help him to order others. (Yang Huo)

Be considerate: One can practice benevolence when he puts himself in other's position. (Yong Ye)

Be strict with oneself and tolerant to others: One should examine more himself and blame others less. (King Ling of Wei)

Afterward, Confucius's universal care or love became the fundamental principle in treating others, handling affairs, and viewing things for Confucians and even Chinese people, as Zhang Zai stated in Correcting the Unenlightened, "People, my compatriot; nature, my congener." In short, the idea Benevolence indicated a rule that one should treat other with tolerance and carry things with virtue. In this sense, it was the same with the idea Charity in Christianity and the idea Mercy in Buddhism.