The Man Himself

To understand the hallmarks of Chinese society you have to study and find some understanding in Confucius and his life. For nearly 2,000 years, only ending in very recent history, Chinese society was governed in whole or in part by the teachings of Confucius. The imperial examinations were based primarily on one's knowledge of his philosophy and his followers. Confucius' teachings laid the foundation for education, government and even the hierarchy of society.

With coarse rice to eat, with water to drink, and my bended arm for a pillow — I have still joy in the midst of these things. Riches and honors acquired by unrighteousness are to me just a floating cloud. — The Analects

Much like Socrates, whom he is often compared to, Confucius' early life is heavily laced with legend. Most of his life was spent as a poor scholar despite the claims that his ancestry went as far back as the Yellow Emperor some 5,000 years ago.

His grandfather and father were both following a lineage of civil service and local governors at the lower levels. His father specifically had been recognized for valor in military service and was destined for a governing post. Confucius' mother was an educated woman who devoted her life to giving him a strong base often times pointing him in the direction of the great sages of the past.

When his father near 70 and his mother in her late teen years the two bore their son in a cave high upon a mountain. Many legends abound including miraculous protection of the infant from the elements and streams of water changing direction to give aid to his mother after his especially trying birth. Most often cited when discussing Confucius and to be blunt was that he was considered an ugly child. What have now become the trademarks of numerous icons and effigies of Confucius includes a large jutting rounded forehead, low-hanging eyebrows and bulging eyes and are instantly recognizable in the art of China.

Much of the early life of Confucius was centered on learning and seeking out teachers. It did not take long before he was recognized as a gifted student and a rising star. However, many of his early jobs were beneath the man of his scholarship such as accounting and tending farm animals. Later in life, as more political appointments were granted, Confucius seemed to be in a constant state of flux. First he was recognized for his talents and then endured exile and hardship because of his beliefs. These periods that could be seen as humiliating by some set the groundwork for a burgeoning philosophy.

Throughout his life Confucius was enthralled with establishing a concept for the lives of both people and rulers by establishing a code of conduct given by Heaven.

To Confucius this was both the idea of a supernatural Supreme Being and the cycle of life that surrounds our very existence. Confucius argued that men were responsible for their actions and very specifically for their treatment of others. He fully believed that what men did affected the generations that followed and were of the utmost concern.

The superior man ... does not set his mind either for anything, or against anything; what is right he will follow. — The Analects

The concepts on relationship roles have echoed throughout Chinese society as not only something to strive for but what many hierarchies have become based on. The five cardinal relationships — ruler and subject, father and son, husband and wife, elder bother and younger brother and finally friends — have gone on to influence systems of obedience and respect in several societies outside China as well. These ideals and the teaching of Confucius are best seen in the collection of his discourses called The Analects. These teachings and the literature that he inspired in his early followers are now seen as classics prompting Confucius to be regarded as the patron saint of teachers, professors and moralists as well as the intellectual center of Chinese history.

The Analects serves as the best source for understanding the Confucian philosophy on society, politics and education. The collection of exchanges between Confucius and his students are specific down to the point of how a gentleman should dress to far more challenging concepts of the rule of law. Confucius saw his teachings as lessons from the past and claimed that he was more of a conduit for these ideals due to his respect and "love for the ancients." This later went on to fully establish and enforce the notions of ancestor worship and filial piety in the society.

Although humble in his approach much of what Confucius discussed and proposed was completely new and a strong departure from the society of his day.

He who exercises government by means of his virtue may be compared to the north polar star, which keeps its place and all the stars turn towards it. — The Analects

In regard to society Confucius spent a great deal of time engaged on the concept and importance of compassion and loving your fellow men. To do this properly involved a more deprecating view; showing a tendency to undervalue oneself and abilities. Humility was a large concept put forth by Confucius and he specifically pointed to avoiding convoluted speech or self-aggrandizing manners that could lead to a false representation of oneself both at the personal level and in the eyes of others. Some ways to accomplish this ideal that Confucius put forth have echoed in the other great religions and philosophies of our time. "What you do not wish for yourself, do not do to others," is a particularly well-translated example.

Echoing throughout Confucius' teachings is the importance of hierarchy, not as a means of domination but in knowing and respecting who is above you and who came before you. The devotion to one's parents and older siblings is the foundation of a proper society and must be learned through self-discipline and restraint. To do this Confucius vehemently promoted the mastering of li, the Chinese concept of ritual and rules of conduct for expressing respect to one's superiors. Through the mastery of these rituals one will garner the respect he in turn is seeking. Propriety and decorum are above all else.

To the contrary, Confucius also was quick to point out that if one did not take interest in others' prosperity then all of the ceremony and ritual mastery meant nothing. Confucius stated the rites were simply forms to be practiced but with sincerity of devotion. The mastery of these rituals and devotion would lead to an understanding of one's own desires and a reconciliation of the desires of family and in turn society. By expressing our desires one can learn the value of structure in society.

This self-discipline when applied from top down by the ruling class would permeate through the people and connect with individuals engaged in the same ideals.

Confucius described it as reaching across all levels of society. People would love not only their families but all others as well. The old could feel safe and cared for.

Those who worked could focus on work and the young could focus on education. All people would work at being the best. The result would be his idea of social harmony.

Good government consists in the ruler being a ruler, the minister being a minister, the father being a father, and the son being a son. — The Analects

Even politically Confucius believed that the ruling class should learn and practice self-discipline, should govern by example and should treat the people with love and genuine concern. Confucius regarded loving others as a mission; one should be ready to die to prove this. Strong words for anyone but during his lifetime

Confucius felt that the political institutions had failed the people. He believed this was due to the ruling classes' fondness for legalistic methods and codes that served only to reward the top and negate the bottom of society. As a continuing theme throughout history, Confucius stated this was directly due to those who had power and those taking direction from the top had titles that they had not earned nor were worthy of to begin with.

To rectify this Confucius put forth the idea that all in power must follow the language of their title or how people identified themselves. Confucius felt that too many had lost or strayed from their understanding of their position. He believed this should again come from the top down, as the top was where he believed it had originated. Confucius thought that only after a ruler's behavior was corrected then the people would follow the lead. To do this Confucius conceived and defined a moral compass, the concept of virtue, and with practice rulers could then command without the use of force and trust in the lower echelons of their government.

Virtue, in Confucius' mind, could only be created through the practices of rituals. The rituals, based in part on what Confucius saw in the grandeur of ancient Chinese aristocracy, included both ceremonial and sacrificial observances. Mastering a high level of etiquette, which ranged from bowing and yielding to more intense decorum, would identify someone as a gentleman. Performing the appropriate sacrifices at ancestral temples expressed humility and instilled thankfulness for those before you. Equally important were inheritance rites and exchanging of gifts that created intricate links affirming social obligations.

Since you yourself desire standing then help others achieve it, since you yourself desire success then help others attain it. – The Analects

Teaching and studying are both important aspects for Confucius, as his career is believed to have lasted for nearly 50 years. He believed that to be a good teacher, one should be familiar with the ways of the past and the practices of the ancients and always ready to learn from anyone. Confucius believed that everyone should have an opinion no matter their station in life and that these opinions could only enhance your own understanding. The style in which Confucius taught was unique to the time and has been revered as equally significant as his views.

Confucius taught students differently depending on their ability and encouraged individuality. His style was famous for asking questions and citing passages from classic tomes and fables, more as a guidebook for students to follow to discover the answers themselves. His style was also challenging as he was credited with having over 3,000 students but only 70 were said to have mastered what became the Confucian ideals of morality, discourse, government, and the refined arts.

The legacy of Confucius can be found from his teachings, the teachings of his premiere students on his work and the compiled histories, poetry, and rites collected and revised by Confucius. This large collection of work is the foundation for what is now the Confucian philosophy and what has become the basis of study for scholars and leaders for nearly 2,000 years of Chinese history. This collection is now referred to as the The Four Books and The Five Classics of Confucius.

The Four Books refer to The Analects, The Mencius, The Great Learning and The Doctrine of the Golden Mean. These were collections of discussions from both Confucius and his most gifted student Mencius. The Analects is the most accessible to non-scholars as the book often contains short sentences and passages and highly quotable. The Great Learning and The Doctrine of the Golden Mean include the great thinkers as well as content from other leading students including commentary on The Rites. The Four Books combined are seen as the pantheon of Confucian philosophy.

Equally important but with a different perspective is the Five Classics. This group includes some of the earliest examples of chronological dissertations on history namely The Book of History. The Book of Rites is an exhaustive record and explanation of ceremonies and observances from the aristocracy. The Book of Change is another examination of historical changes, specifically the ancient Zhou Dynasty. The Book of Songs serves as the earliest collection of Chinese poems and epics setting the stage for basic Chinese literature over the centuries. Lastly and composed by Confucius himself, is The Spring and Autumn Annals, another historical and documentary collection.

Learn as though you would never be able to master it; Hold it as though you would be in fear of losing it. — Confucius

When you couple what Confucius taught and held dear with the fact that Confucius was willing to teach anyone and believed that everyone should have an opinion no matter their station in life you have what was at the heart of the imperial examination process.