CONFUCIANISM
Chapter 26

onfucianism, a religion of optimistic humanism, has had a monumental impact on the life, social structure and political structure of China. The founding of the religion goes back to one man, known as Confucius, born a half-millennium before Christ.

The Life of Confucius

Although Confucius occupies a hallowed place in Chinese tradition, little is verifiable about his life. The best source available is The Analects, the collection of his sayings made by his followers. Long after his death much biographical detail on his life surfaced, but most of this material is of questionable historical value. However, there are some basic facts that can be accepted reasonably to give an outline of his life.

Confucius was born Chiu King, the youngest of eleven children, about 550 B.C., in the principality of Lu, which is located in present-day Shantung. He was a contemporary of the Buddha (although they probably never met) and lived immediately before Socrates and Plato. Nothing is known for certain concerning his ancestors except the fact that his surroundings were humble. As he himself revealed: "When I was young I was without rank and in humble circumstances."

His father died soon after his birth, leaving his upbringing to his mother. During his youth, Confucius participated in a variety of activities, including hunting and fishing; but, "On reaching the age of 15, 1 bent my mind to learning."

He held a minor government post as a collector of taxes before he reached the age of 20. It was at this time that Confucius married. However, this marriage was short-lived, ending in divorce after producing a son and a daughter. He became a teacher in his early twenties, and that proved to be his calling in life.

His ability as a teacher became apparent and his fame spread rapidly, attracting a strong core of disciples. Many were attracted by his wisdom. He believed that society would not be changed unless he occupied a public office where he could put his theories into practice.

Confucius held minor posts until age 50, when he became a high official in Lu. His moral reforms achieved an immediate success, but he soon had a falling out with his superiors and subsequently resigned his post. Confucius spent the next thirteen years wandering from state to state, attempting to implement his political and social reforms. He devoted the last five years of his life to writing and editing what have become Confucian classics.

He died in Chufou, Shantung, in 479 B.C., having established himself as the most important teacher in Chinese culture. His disciples referred to him as King Fu-tzu or Kung the Master, which has been latinized into Confucius.

China Before Confucius

It is important to understand life in China at the time of Confucius in order to develop a better appreciation of the reforms he was attempting to institute. The age in which Confucius lived was characterized by social anarchy. Huston Smith gives insight into the condition of China during this difficult period:

Instead of nobly holding their prisoners for ransom, conquerors put them to death in mass executions. Soldiers were paid upon presenting the severed heads of their enemies. Whole populations unlucky enough to be captured were beheaded, including women, children, and the aged. We read of mass slaughters of 60,000, 80,000, 82,000, and even 400,000. There are accounts of the conquered being thrown into boiling caldrons and their relatives forced to drink the human Soup. 22/166

It is easy to see how the need arose for someone like Confucius to provide answers as to how the people could live together harmoniously.

Confucius believed China could be saved if the people would seek for the good of others, a practice of their ancestors. The role Confucius would play was not as a savior or messiah but as one who would put the people back in touch with the ancients: "I transmit but do not create. I believe in and love the ancients."

The Veneration of Confucius

Like many great religious leaders, Confucius was eventually deified by his followers. The following chart traces the progress which led to his, ultimate deification:

B.C.

195 The Emperor of China offered animal sacrifices at the

Tomb of Confucius.

A.D.

1 He was given the imperial title "Duke Ni, All-complete

and Illustrious."

57 Regular sacrifice to Confucius was ordered at the imperial

and provincial colleges.

89 He was raised to the higher imperial rank of "Earl."

267 More elaborate animal sacrifices to Confucius were

decreed four times yearly.

492 He was canonized as "The Venerable, the Accomplished

Sage."

555 Separate temples for the worship of Confucius were

ordered at the capital of every prefecture in China.

740 The statue of Confucius was moved from the side to the

center of the Imperial College, to stand with the historic

kings of China.

1068-1086 Confucius was raised to the full rank of Emperor.

1906 December 31. An Imperial Rescript raised him to the rank of Co-Assessor with the deities Heaven and Earth.

1914 The worship of Confucius was continued by the first President of the Republic of China, Yuan Shi Kai.

The Life of Mencius

One of the central figures in Confucianism is Meng-tzu (Latinized into Mencius) who became second only to Confucius in the history of Confucian

thought. Mencius, born in the state of Ch'i in 371 B.C., studied with a disciple of Confucius's grandson, Tzu-ssu.

Like his master, Mencius spent most of his lifetime traveling from state to state, seeking those in leadership who would adopt the teachings of Confucius. The feudal order in China had become worse than in the days of Confucius, and the attempts of Mencius to reverse this trend were to no avail.

Mencius, rejected by the politicians of his day, turned to teaching and developing Confucian thought. Among his accomplishments was the clari-fication of a question that Confucius left ambiguous: the basic nature of man. Mencius taught that man is basically good. This is still a basic presupposition of Confucian thought.

This teaching, which is dramatically opposed to the biblical doctrine of original and universal sin, has made the proclamation of the gospel that much more difficult among the people in China who accept the ideas of Mencius concerning the nature of man.

The Sources of Confucianism

The Five Classics as we have them today have gone through much editing and alteration by Confucius's disciples, yet there is much in them that can be considered the work of Confucius. The Five Classics are:

1. The Book of Changes (I Ching) The I Ching is a collection of eight triagrams and 64 hexagrams which consist solely of broken and unbroken lines. These lines were supposed to have great meaning if the key were discovered.

2. The Book of Annals (Shu K'ing) The history of the five preceding dynasties. The example of the ancients was crucial to Confucius's understanding of how the superior man should behave.

3. The Book of Poetry (Shih Ching) The book of ancient poetry was assembled by Confucius because he believed the reading of poetry would aid in making a man virtuous.

4. The Book of Ceremonies (Li Chi) This work taught the superior man to act in the right or traditional way. Again Confucius stressed doing things in the same way as the ancients.

5. The Annals of Spring and Autumn (Ch'un Ch'iu) This book, supposedly written by Confucius, gave a commentary on the events of the state of Lu at Confucius's time.

None of these works contain the unique teachings of Confucius but they are rather an anthology of works he collected and from which he taught. Confucius's own teachings have come down to us from four books written by his disciples. They include:

1. The Analects. This is the most important source we have on Confucius. The Analects are sayings of both Confucius and his disciples.

2. The Great Learning. This work, which deals with the education and training of a gentleman, comes not from the hand of Confucius but rather from a later period (about 250 B.C.).

3. The Doctrine of the Mean. This work deals with the relationship of human nature to the order of the universe. Authorship is uncertain (part of it may be attributed to Confucius's grandson Tzu-Ssu), but it does not come from Confucius.

4. The Book of Mencius. Mencius wrote the first exposition of Confucian thought about 300 B.C. by collecting earlier teachings and attempting to put them down systematically. This work, which has had great influence and gives an idealistic view of life, stresses the goodness of human nature.

The Doctrines of Confucianism

A concept that was entrenched in China long before the time of Confucius is that of filial piety (Hsaio) which can be described as devotion and obedience by the younger members of the family toward the elders, particularly in the case of son to father. This loyalty and devotion to the family was the top priority in Chinese life. Such duty to the family, especially devotion to the elders, was continued throughout one's life.

Confucius stressed this concept in his teachings, and it was well received by the Chinese people, both then and now.

Confucianism's doctrines can be summarized by six key terms or ways. Jen is the golden rule; Chun-tzu the gentleman; Cheng-ming is the roleplayer; Te is virtuous power; Li is the standard of conduct; and Wen encompasses the arts of peace. A brief discussion of the six principles reveals the basic doctrinal structure of Confucianism.

1. Jen. Jen has the idea of humaneness, goodness, benevolence or man-to-manness. Jen is the golden rule, the rule of reciprocity; that is to say, do not do anything to others that you would not have them do to you. "Tzu-Kung asked, 'Is there a single word which can be a guide to conduct throughout one's life? The master said, 'It is perhaps the word "Shu." Do not impose on others what you yourself do not desire' "

2. Chun-tzu. Chun-tzu can be translated variously as the gentleman, true manhood, the superior man, or man-at-his-best. The teachings of Confucius were aimed toward the gentleman, the man of virtue.

Huston Smith observes, "If Jen is the ideal relationship between human beings, Cliun-tzu refers to the ideal term of such relationships." Confucius had this to say about the gentleman:

(Confucius:) He who in this world can practice five things may indeed be considered man-at-his-best.

What are they?

Humility, magnanimity, sincerity, diligence, and graciousness. If you are humble, you will not be laughed at. If you are magnanimous, you will attract many to your side. If you are sincere, people will trust you. If you are gracious, you will get along well with your subordinates.

It is this type of man who can transform society into the peaceful state it was meant to be.

3. Cheng-ming. Another important concept according to Confucius was Cheng-ming, or the rectification of names. For a society to be properly ordered, Confucius believed everyone must act his proper part. Consequently, a king should act like a king, a gentleman like a gentleman, etc.

Confucius said, "Duke Ching of Ch'i asked Confucius about government. Confucius answered, 'Let the ruler be a ruler, the subject a subject, the father a father, the son a son.' "

4. Te. The word te literally means "power," but the concept has a far wider meaning. The power needed to rule, according to Confucius, consists of more than mere physical might. It is necessary that the leaders be men of virtue who can inspire their subjects to obedience through example. This concept had been lost during Confucius's time with the prevailing attitude being that physical might was the only proper way to order a society. Confucius looked back at history to the sages of the past, Yao and Shun, along with the founders of the Chou dynasty, as exam