The
Life of Confucius
Of all eastern philosophers,
Confucius, born in 550 B.C., is considered the greatest. His teachings
are foundational to Asian cultures. His writings, The Five Classics,
the collection of ancient Chinese literature, and The Four Books,
a collection of Confucius' and his disciple's teachings, was for
centuries the standard curriculum for Chinese education.
Confucius'
teachings and biography were written many years after his death and were
edited by his disciples. Although historians present various accounts of
his life, there are some basic facts that we are reasonably sure of, and
from which we can outline the major events of his life.
Confucius
was born in the province of Lu, in northern China. He was born into a
family of humble circumstance, and his father died at a young age. He
began studying under the village tutor and at the age of fifteen he
devoted his life to study. At twenty, he married but soon divorced his
wife and had an aloof relationship with his son and daughter. In his
twenties, he became a teacher and gathered a group of loyal disciples.
Confucius
lived during the Chou Dynasty (1100 B.C. to 256 B.C.). At this time, the
land was divided among feudal lords. The moral and social order was in a
state of decay. Confucius sought a way to restore the cultural-political
order. He believed that reform would come through educating the leaders
in the classics and in his philosophy. He therefore sought a political
position of influence, from which he could implement his principles.
Tradition
teaches that the Duke of Lu appointed him to a cabinet position at the
age of fifty. Several historians believe he eventually ascended to
higher positions of public office. Due to political disagreements and
internal conflicts, he resigned his post at fifty-five and left the
province of Lu. He then traveled for thirteen years from state to state
seeking to persuade political leaders to adopt his teachings. Although
many lords respected him, no one gave him a position. Discouraged from
the response, he devoted his final years to teaching and writing. Before
his death in 479 B.C., he expressed his discouragement and
disillusionment regarding his career.
However,
his disciples were able to gain significant positions in government
after his death. They modified his teachings and added their own
insights. Centuries later, Confucianism became the official religion of
China, shaping Chinese culture. The values he espoused--education,
family loyalty, work ethic, value of traditions, conformity to
traditional standards, honoring of ancestors, and unquestioning
obedience to superiors--remain entrenched in Asian culture.
There is
much to appreciate regarding the life and teachings of Confucius.
Christians would agree on several points with his philosophy of ethics,
government, and social conduct. However, there are some major
differences between Christianity and Confucian thought, which we will
investigate in the following sections.
The Metaphysics of Confucius
Confucianism, as its founder
taught, is not a religion in the traditional sense. It is an ethical
code. Chinese culture was steeped in the religion of animism, a belief
that gods and spirits dwell in natural formations. Along with an
animistic world view, there was a belief in ancestor worship. The
spirits of the dead needed to be honored and cared for by the living
family members.
However,
in his teachings, Confucius avoided spiritual issues. He can be
categorized as an agnostic who believed in spirits and the supernatural
but was not interested in them. He was humanistic and rationalistic in
his outlook. "His position on matters of faith was this: whatever
seemed contrary to common sense in popular tradition and whatever did
not serve any discoverable social purpose, he regarded coldly."{1}
The answer to the cultural and social problems was found in humanity
itself, not in anything supernatural.
A
disciple of Confucius wrote, "The master never talked of prodigies,
feats of strength, disorders or spirits." (Analects 7:20)
Confucius himself stated, "To devote oneself earnestly to one's
duty to humanity, and while respecting the spirits, to keep aloof from
them, may be called wisdom." (Analects 6:20) "Our
master's views concerning culture and the outward insignia of goodness,
we are permitted to hear; but about man's nature and the ways of heaven,
he will not tell us anything at all." (Analects 5:12)
Confucius
occasionally mentions the "Mandate of Heaven." He appears to
interpret this to mean the natural law or moral order within things. Men
must seek to live within this order. One must be careful not to violate
the will of heaven. Confucius wrote, "He who put himself in the
wrong with Heaven has no means of expiation left." (Analects
3:13)
In the
Confucian system, a divine being does not have a significant role; his
philosophy is man-centered and relies on self-effort. Man is sufficient
to attain the ideal character through education, self-effort, and
self-reflection. The goal of life was to live a good moral life. After
his death, Confucianism evolved, combining with Chinese traditional
religions and Buddhism to add a spiritual component.
In
contrast, Christianity is God-centered. It is built on a relationship
with a personal God who is involved in the world. Confucius focused on
life here on this earth. Jesus focused on life in eternity. For Jesus
what happens in eternity has ramifications for life here on earth. In
Matthew 6:19 Jesus stated, "Do not store up for yourselves
treasures on earth, where moth and rust destroy, and where thieves break
in and steal. But store up for yourselves treasure in heaven where moth
and rust do not destroy and where thieves do not break in and
steal." Here we see the basically different perspectives of Jesus
and Confucius.
The Ethics of Confucius
Three key principles are
emphasized in Confucius' teachings: the principles of Li, Jen and
Chun-Tzu. The term Li has several meanings, often
translated as propriety, reverence, courtesy, ritual or the ideal
standard of conduct. It is what Confucius believed to be the ideal
standard of religious, moral, and social conduct.
The
second key concept is the Principle of Jen. It is the fundamental
virtue of Confucian teaching. Jen is the virtue of goodness and
benevolence. It is expressed through recognition of value and concern
for others, no matter their rank or class. In the Analects,
Confucius summarizes the principle of Jen in this statement, often
called The Silver Rule: "Do not do to others what you would not
like them to do to you." (Analects 15:23) Li provides the
structure for social interaction. Jen makes it a moral system.
The third
important concept is Chun-Tzu, the idea of the true gentleman. It
is the man who lives according to the highest ethical standards. The
gentleman displays five virtues: self-respect, generosity, sincerity,
persistence, and benevolence. His relationships are described as the
following: as a son, he is always loyal; as a father, he is just and
kind; as an official, he is loyal and faithful; as a husband, he is
righteous and just; and as a friend, he is faithful and tactful.
If all
men would live by the principles of Li and Jen and strive to the
character of the true gentleman, justice and harmony would rule the
empire.
The
Christian would find himself in agreement with many of Confucius'
ethical principals and virtues. A Christian would also agree with many
of the character qualities of the true gentleman and seek to develop
those qualities.
What
accounts for the similarity in ethics in Confucianism and other
religious systems is what Paul states in Romans 2. Within every man
there exists a God-given conscience or natural law that guides our moral
conduct. This is because we are created in the image of God, and so we
reflect His character. However, similarity in ethical codes does not
mean the religions are the same.
The key
difference can be illustrated this way. Confucian law is summarized by
The Silver Rule. Jesus summarizes his teachings this way, "Love the
Lord your God with all your heart, with all your soul, and with all your
mind. This is the first and greatest commandment. And the second is like
it: Love your neighbor as yourself." (Matthew 22:38) Confucius
believed that in order to truly achieve the principles of Li, Jen, and
the character of the true gentleman, one must look within oneself. Jesus
takes his teaching a step further. All His principles revolve around a
relationship with God first. Only then can we truly love our fellow man.
Nature of Man
The Confucian philosophy is
built on the foundational belief that man is basically good. The Analects
state, "The Master said, 'Is goodness indeed so far away? If we
really wanted goodness, we should find that it was at our side.'" (Analects
7:29) Confucian disciple Mencius further develops this, stating,
"Man's nature is naturally good just as water naturally flows
downward." (Chan 52) This innate goodness could be developed and
actualized through education, self-reflection, and discipline. Study in
the six arts, which include ceremony, music, archery, charioteering,
writing, and mathematics would develop one's character.
However,
despite man's natural goodness, Confucius faced reality honestly. He
questioned if it was possible to ever truly attain the level of the true
gentleman. Confucius stated, "I for my part have never yet seen one
who really cared for goodness, nor one who really abhorred
wickedness." (Analects 4:6) He said of himself, "As to
being a divine sage or even a good man, far be it from me to make any
such claim" (Analects 7:33). "The Master said, 'The
Ways of the true gentleman are three. I myself have met with success in
none of them.'" (Analects 14:30) However, if man by nature
is good, why can we not attain what should be natural to us?
The Bible
has built on a contrasting view of man. It teaches that man is created
in the image of God, and that man was originally good. However, because
of the fall in Genesis 3, man is now sinful and in rebellion against
God. Therefore, his natural tendency is to disobey the commandments of
God, and he is driven to please himself. Paul states in Romans 7:18,
"I have the desire to do good, but I cannot carry it out."
Of the
two views, Confucius and the Bible, which one represents the true
reality of human nature? Do we naturally think of pure and holy
thoughts, or if left to wander, do our minds naturally lust in the flesh
and crave material riches? Which comes naturally to us, the tendency to
dwell on noble things or selfish things? What has personal experience
and history shown?
According
to the Bible, good education is a positive step toward helping man
change, but it stops short. Man is in need of a heart transformation.
Life transformation occurs when a person enters into a personal
relationship with God through His Son Jesus Christ. One's nature is
transformed because God's Spirit indwells an individual. Although the
Christian is not capable of living out the principles of God's law
flawlessly, he is not left to himself to live a holy life. God provides
man with the indwelling of His Holy Spirit to enable man to live in
obedience to His law.
A Final Critique
Most people of Asian descent may
not be strict adherents to Confucianism, but they are all influenced by
his philosophy. Anyone seeking to serve in Asian cultures would find it
worthwhile to read his works. Confucianism preaches many good principles
of ethics. It is very adaptable and fluid in its structure. That has
been a weakness but also a strength of the system, since it allows
itself to join other inclusive religious systems. However, there are
some deficiencies in the system.
Confucius
taught a very pragmatic and utilitarian system. However, people are not
able to survive for an extended period in this kind of system. Soon they
will need a metaphysics that supports the ethical system, that gives
them ultimate meaning for their existence, and offers them hope when
facing unjust suffering and evil. Confucianism falls short as a
comprehensive life view, because it fails to address several key issues.
First, the Confucian system leaves one spiritually void, because it does
not answer the question of what is the nature of the religious ultimate?
Man is a spiritual being. Augustine said that within every man there is
a God-shaped vacuum that only God can fill. The longing for spiritual
answers is not a western issue, but is essential to all men. Chinese
culture has always shown a desire to fill this spiritual void. Chinese
animism and ancestor worship has never been erased. Confucian thought
eventually combined with Chinese animism. When Buddhism introduced the
cosmology of reincarnation, it was eagerly adopted into the Confucian
system.
Second,
the Confucian system does not answer the key question of "Why does
the universe exist, and what explains its origin?" A related
question is, "Where did I come from?" This leads to the
following questions, "What is the meaning of mankind's existence in
the universe?" and "What is the ultimate meaning of my
existence?"
Third,
the Confucian system does not answer the question "What happens
after death?" Death is a universal dilemma for all mankind, and
this question must be answered. What happens after death has tremendous
ramifications as to how we will live here on earth. Is there a reward or
punishment after life on earth? What determines the state of a person
after death? Without any explanations on this, Confucianism cannot offer
any real hope to those who have experienced evil or unjust suffering.
Finally,
Confucianism is built on a faulty foundation that man is innately good.
Experience, history, and the Bible make it clear: man by nature is
sinful and naturally seeks to please himself.
Christianity
offers a comprehensive life view, for it explains the nature of God, our
relationship to Him, the origin of creation, and what happens after
death. Jesus offers us meaning in life and an eternal hope that death
cannot overcome.
Relationships
Central to Confucius' teaching
are relationships and social roles. There are five great relationships:
1.
Kindness in the father and obedient devotion in the son
2.
Gentility in the eldest brother and humility and respect in the
younger
3.
Righteous behavior in the husband and obedience in the wife
4.
Humane consideration in elders and deference in juniors
5.
Benevolence in rulers and loyalty of ministers and subjects
If these
attitudes are practiced there will be harmony among all.
The most
important relationship is the family, the basic unit of all humanity.
Consistent with the pantheistic world view, Confucius did not believe in
an individual self or soul. One's roles and relationships define that
person. The goal of living is to achieve harmony through acting
appropriately in those roles and relationships. Our family relationship
is projected into the life of the community and the world.
In the
family unit, the father is the key figure. He must be a good example to
his sons. It is the son's duty to obey without questioning and honor his
father, even after death. When the father dies, obedience is given to
the oldest brother. Confucius states in the Analects, "Meng
I Tzu asked about the treatment of parents. The Master said, 'Never
disobey! . . . While they are alive, serve them according to ritual.
When they die, bury them according to ritual and sacrifice to them
according to ritual.'" (Analects II: 5)
Confucius
taught that government should be for the people. Feudal lords are to be
responsive to the needs of the people at large. If the rulers lived by
the highest principles, the people would then follow and there would be
reform from the greatest to the least. The duty of those in subordinate
positions is to be unquestioningly loyal to their superiors. Confucius
states, "It is said that if good people work for a country for a
hundred years, it is possible to overcome violence and eliminate
killing. This saying is indeed true." (Analects 13:11)
Confucius believed that a good society would be achieved through
education.
There are
points of agreement here between Confucius and the Bible. Confucius
believed the virtues he espoused are lived out in relationships. The
same is true for Christianity. Our relationship with God is reflected in
our relationships with one another. The truth of the Christian life is
lived out in a community, not in isolation. The family is the key social
unit, and the father is the leader of the family. However, Christianity
takes relationships one step farther than Confucius. Not only can we
have the five relationships espoused by Confucius, we can have a
personal relationship with God. It is from this connection that our
earthly relationships find their greatest meaning.
For
Confucius, this does not help in practical daily living, so I assume he
did not feel the need to address the issue. Confucius did not instigate
a new religion, but he introduced a philosophy of ethics. His system
articulated the proper conduct in relationships, ceremony, and
government. The core problem of mankind, according to Confucius, is that
people are not educated and do not know how to conduct themselves
properly in their societal roles. The chief goal of life is to become
educated and live a moral life. There is no divine help for man in this
endeavor. Confucius says, "He who has put himself in the wrong with
heaven has no means of expiation left." (Analects 3:13) The
Bible teaches our core problem is that we are separated from God and in
need of a savior. God has provided a savior, His Son, Jesus, and through
His sacrificial death on the cross and resurrection, we can have a
relationship with God.
What I
have learned is this, that of all things that people live by, Li is the
greatest. Without Li, we do not know how to conduct a proper worship of
the spirits of the universe; or how to establish the proper status of
the king and the ministers, the rule and the ruled, and the elders and
the juniors; or how to establish the moral relationships between the
sexes; between parents and children, and between brothers; or how to
distinguish the different degrees of relationship in the family. That is
why a gentleman holds Li in such high regard.{2}
There is
much to appreciate regarding the life and teachings of Confucius. The
Christian would find many points of agreement with Confucius' ethical
code. We would agree that demonstrating respect, grace, and concern for
others develops good relationships. We both value family relationships,
and consider it the central unit to society.
What
accounts for the similarity in ethics in Confucianism and other
religious systems is, as I mentioned before, what Paul states in Romans
2. Within every man there exists a God-given conscience or natural law
that guides our moral conduct. This is because we are created in the
image of God, so we reflect His character. However, similarity in
ethical codes does not mean the religions are the same. As demonstrated
in this article, the teachings of Confucius and Jesus differ at the most
fundamental level.