"仁" 与“礼”的关系

Today I'll mainly talk about

the thought of benevolence in the Analects

As for the interpretation of the thought of “benevolence “,

there has not been a definite explanation till now.

So that different people have different opinions.

However, if we transfer from an inquiry of "what is benevolence?"

to "how does benevolence manifest"

or revealing the various aspects of the thought of “benevolence”.

First of all, “benevolence” is the foundation of “rite”

“rite” is the purpose of “benevolence”

Confucius laid equal stress on “benevolence” and “rite”,

stressing “benevolence” is the basis and content of “rite”,

and the aim of “benevolence” is to maintain “rite”.

Facing the social upheaval in the Spring and Autumn Period,

the identity of “laws of universe” and “rules of society” was increasingly fallen apart,

and both violation of “rites” and “music”

showed the collapse of social and cultural order.

So, how to save the matters in a very dangerous condition

and how to reconstruct

the new order of ideology, culture and society at that time

became the consciousness problems for Confucius to set up Confucianism.

Confucius developed “rite” into “benevolence”

and transferred the origin of “rite” from transcendental “laws of universe” by the original religion

to “benevolence”,

then, he found the inherent basis of the psychology of human nature.

Taking “benevolence” as the basis,

Confucius emphasized self-cultivation,

considering others in one’s own place and spreading to the whole social community,

so as to recover the propriety of society

and change the world without morality into the world with morality.

In The chapter of Xue Er in The Analects , You Zi said, “he who is filial toward his parents

and obedient toward his elder brothers but is fond of opposing his superiors is rare indeed;

He who is not fond of opposing his superiors, but is fond to raise a rebellion surely never exists.

The gentleman devotes himself to the roots. When the roots are well planted, the Tao will grow.

Filial piety and brotherly obedience are surely the roots of benevolence.”

In the same chapter, Confucius also said, “Young people should be filial to

their parents at home and respectful to their elder brothers when they are out.

Being serious and trustworthy, and loving extensively and being close to those who are humane.

When all this is done and there is time for other things, they should study the classics.”

In the chapter Tai Bo, it is also recorded: “If those in high position are sincere and affectionate

to their parents and relatives, in the common people will there arise humane feelings.”

We know that “rite” is the external and formalized existence

formed by a set of decrees, regulations and rituals,

which regulate and constrain human conducts.

While Confucius integrates the hard shells of etiquette norms

into people’s daily lives,

and endows the human mental basis ——benevolence.

and the root of “benevolence” is “being filial to parents” and “being respectful to elder brothers”,

which are based on

the love of family members.

Thus, Confucius does not direct emotions in daily life

to external things or mysterious state,

like Christian worships the God,

and Muslims adore Allah,

Confucius, however, melts emotions in daily life into the relationships and fellowships

based on parent-child love inward.

Just as what Mencius said

“Expand the respect of the aged in one’s family to that of other families;

expand the love of the young ones in one’s family to that of other families.

So, the ruthless rite is remolded

through humanization

to become internal demand in people’s heart

but not the external need psychologically.

In this way, Confucius finds the inherent existent foundation of

human mentality for the basis of “rite”

To sum up, Confucius regards “being filial to parents” and “being respectful to elder brothers”

based on parent-child love as foundation,

and treats “being harmonious and respectful ” as the standard of “benevolence”,

then, the family relationship and fellowship extend to universal love,

so as to reach “restrain oneself and return the rite”.

As a consequence, “benevolence” is the foundation and content of “rite”,

while returning “rites” is the purpose of “benevolence”.

Secondly, “benevolence” thought externally appears

the original “humanitarian” and democracy.

So “being filial to parents” and “being respectful to elder brothers” based on parent-child love

have become the fundamental requirements.

Thereupon, “benevolence” externally appears

the original “humanitarian” thought.

This kind of “the love of the benevolence” is spreading from considering the emotions from

family members to other people.

Confucius stresses

the importance of maintaining etiquettes on one hand

to regulate the ethical order

of seniority order

in order to maintain the social order;

on the other hand, after the renovation

of humanization, Confucius

sets up existent foundation of human mentality——“benevolence”,

while “benevolence” is just like the order,

unity, harmony and love that people should have,

for the purpose of maintaining “rite“ and

a society with the beauty of rite and music will be established eventually.

For this reason, Confucius lays emphasis on “one with benevolence should love others”

to distinguish from the universal

“massacre” in the Spring and Autumn Period,

which shows the original humanitarian thoughts of loving others.

In the chapter of Yan Yuan in the Analects,

Fan Chi asked about benevolence.

Confucius answered, “To love others”.

In the same chapter, Confucius criticized Ji Kangzi

“In carrying on your government, why should you use killing at all?”

in the Analects,

Confucius states his ambition,

that is to “make the elderly feel at ease, make the friends trust and make the youngsters respect.”

“To love other men” certainly requires men to possess five kinds of virtues,

that is “respect, tolerance, trust, acuteness, and kindness”.

In The chapter Yang Huo of the Analects+

Zi Zhang asked about humanity for Confucius.

Confucius answered, “to meet five kinds of requirements is to conform to humanity.”

“What are they?” Confucius said, “respect, tolerance, trust, acuteness, and grace.

That is to say, being respectful will not be insulted; being tolerant will be loved by the public; being trustworthy will be employed;

being acute will achieve goals and being graceful to other people.”

“To love other men” is also needed to perform the ways of “loyalty and reciprocity”

like “Imposing nothing undesirable on others”,

treating other people and myself as the equal way,

and putting myself in other’s place

to gain the understanding and communication between others and me.

In a word, “humanity” thought externally appears

the original humane thought of loving others and democracy

based on parent-child love,

so as to coordinate the ethical order of society

for the purpose of maintaining “rite” well.

中国哲学经典著作导读

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