The Ethics of Confucius by Confucius

Author:Confucius
Language: eng
Format: mobi
Publisher: Liberty Fund, Inc.
Published: 2010-09-07T23:00:00+00:00

CHAPTER V

THE STATE

IN logical progression Confucius rises from a discussion of duties toward the family to those toward the state, which social organization he regards as only a larger household, having all its ethical principles founded on those of the primary unit.

The Foundation of Government. “This is meant by ‘To rightly govern the state, it is necessary first to regulate one’s own family.’ One cannot instruct others who cannot instruct his own children. Without going beyond the family, the prince may learn all the lessons of statecraft, filial piety by which the sovereign is also served, fraternal submission by which older men and superiors are also served, kindness by which also the common people should be ministered unto.” (Great Learning, c. ix., v. 1.)

“From the loving example of one family, love extends throughout the state; from its courtesy, courtesy extends throughout the state; while the ambition and perverse recklessness of one man may plunge the entire state into rebellion and disorder.” (Great Learning, c. ix., v. 3.)

By these words in “The Great Learning” the position of the family as the foundation of society and of its proper regulation as the basis for government is dwelt upon. The significance of this is perhaps obvious though not too familiar in these days when family ties and family discipline both tend to loosen. In the “Hsiâo King,” the application of these principles is adroitly indicated as follows: “The filial piety with which the superior man serves his parents may be transferred as loyalty to the ruler; the fraternal duty with which he serves his elder brother may be transferred as deference to elders; his regulation of his family may be transferred as good government in any official position.” (C. xiv.)

In the “Li Ki” the same results are deduced from the three primary human functions and duties as there set forth: “Husband and wife have their separate functions; between father and son there should be affection; between ruler and minister there should be strict application to their respective duties. If these three relations be rightly discharged, all other things will follow.” (Bk. xxiv., 8.)

The strictly practical character also of this application is revealed by this saying of Yu Tze concerning the fount of orderly behaviour on the part of the citizen: “They are few who, being filial and fraternal, are fond of offending against their superiors. There have been none who, not liking to offend against their superiors, have been fond of stirring up confusion.” (Analects, bk. i., c. ii., v. 1.)

To support and elucidate this view, also, Confucius cites the Book of Odes saying: “From them you learn the more immediate duty of serving one’s father and the remoter one of serving one’s prince.” (Analects, bk. xvii., c. ix., v. 6.)

And again he cites and even quotes the “Shu King” to show the immediate and causal relation between the exercise of filial and fraternal piety and the establishment of government upon a sound and secure foundation: “What does the ‘Shu King’ say of filial piety? ‘You are filial, you discharge your fraternal duties.

Download

Copyright Disclaimer:
This site does not store any files on its server. We only index and link to content provided by other sites. Please contact the content providers to delete copyright contents if any and email us, we'll remove relevant links or contents immediately.