The dynamics of Ren and Li is central to understanding the Confucian Junzi.
The ideal ethical model in Confucian Philosophy.
In the last lecture,
to understand better the relationship between Ren and Li,
we introduced a third concept,
the concept of "Yi," or "Rightness."
We then raised the question whether Yi should
be understood as an abstract moral principle.
If we consider Yi as a formal principle,
then the form or manner in which an action is carried out,
how it is done, is not ethically decisive.
So long as one acts in accordance with moral principle,
the action should be judged as good or right.
Always tell the truth for example,
is a moral principle.
And the way in which we tell the truth does not
really affect the ethical nature of the act.
In this sense, Li or Ren is not decisive.
In the Analects however,
it seems to me that there is little evidence that
rightness is conceived in terms of abstract principles.
And still less, that the motivation and the way in
which action is performed do not matter ethically.
Rather, the Confucian sense of Yi or rightness,
seems to reflect a way of critical ethical reflection mediating between Ren and Li.
One may approach the concept in this way.
Natural feelings of Ren are realized in action through Li,
but Li remains general ethical guides and cannot be
applied rigidly in complex, social, relational settings.
Doing the right thing and doing it right are both important.
The word right conveys both meanings.
Similarly, the word Yi also connotes what is
right and also what is appropriate or fitting.
Etymologically, like the word Li,
the word Yi, originally also had to do with religious rituals.
It was related to a person's appropriate appearance in
ritual ceremonies and also the appropriateness of the ritual offerings.
Acts of Li, motivated by genuine feeling must be fitting or appropriate.
For example, Li dictates the gratitude
ought to be expressed in return for an act of kindness.
So, what makes an expression of gratitude fitting or appropriate?
If someone saves your life for example,
and you send the person a box of chocolates as a token of your gratitude,
will that seem appropriate to you?
Now, your feelings are entirely genuine,
and you actually may love chocolates.
This has nothing to do with the monetary value of the gift.
It is not a question of money at all.
Appropriateness is measured by a host of factors.
What if the intended recipient,
coming back to our example,
is allergic to chocolates?
In other words, what is right or appropriate
cannot be determined from our own perspectives alone.
It must take into account the perspective of our partners in Li transactions.
Conversely, the box of chocolate could well be an appropriate token of
gratitude if we can determine that it is of particular significance to the recipient.
In either case, the point remains that Yi,
the concept of rightness involves a process of critical ethical deliberation.
Now take another example.
Suppose your local politician or member of parliament help you in some important way,
or did you some favor.
You certainly would not send him or her a cheque for a million dollars,
even though your gratitude is sincere and you are extremely wealthy.
In considerations of the appropriateness of Li acts, in summary,
Critical deliberation, that is thinking about not just the act,
but also the recipient of the action and his unique situation.
This kind of deliberation is necessary.
This process of deliberation is central to the concept of Yi.
And it is interesting to note that as the word Yi developed,
it also came to mean meaning.
That is to say, sincere feelings and affection must
be channeled through careful reflection and deliberation,
so that it comes out as meaningful and appropriate action
within a general framework of Li proper conduct.
To enable this process of deliberation and reflection,
other elements of the Confucian enterprise would come into play as well.
Learning, for example, is, obviously,
crucial to forming decisions and appropriate actions.
Trustworthiness, would also be important.
You must mean what you say if the right decisions are to be made.
I will have more to say about Confucian learning later but here,
we should emphasize that Ren, Yi, and Li,
together form a conceptual network in which the inside of
Confucius into the nature of the ideal Junzi can
be understood and made relevant to our own lives.
The ideas themselves may not be unique,
but the way in which they are put together,
it gives Confucianism its distinctive flavour.
Harmony is possible only if the conditions of Ren,
Yi, and Li are met.
On the social level,
it is clear that Li is essential to safeguarding civility and minimizing conflicts.
Again, what is assumed here is that laws can only do so much.
When there are laws,
there are also deviant means to circumvent them,
but Li must stem from Ren,
that is a genuine concern for the welfare of others.
And this entails a sense of responsibility and civic consciousness.
Ren, it is important to emphasize,
does not imply an indiscriminate love for everyone and everything.
Responsibility does not mean simply doing good regardless of the situation,
but again suggests being responsive to
the different factors at work in any given situation.
This responsiveness then characterizes the Confucian concept of "Yi."
The element of Yi,
especially in the sense of what is fitting,
specifies how compassion must be channeled into
appropriate decisions and translated into proper actions.
In this sense, the good life cannot be understood apart from humane feelings,
responsibility, and appropriate decisions and actions.
And this applies to everything we do.
In this way, I would argue that Ren does represent
certain inner moral dispositions or inclinations which give full meaning to Li actions.
The way in which meaning is given to Li actions
is then understood as a process of critical reflection,
and deliberation, and moral judgment to which the word Yi is applied.
This is very different from saying that the Junzi
simply follows a set of rules or moral commandments.
The concept of "Yi,"
brings into sharper relief the active and dynamic processes
of the moral life with which the Junzi is constantly engaged.
And this is the final thing I will say for this video segment.
If one regards Ren as the inner dimension and Li as the outer dimension of the Junzi,
then in this analysis,
Yi would form a third dimension which brings the subjective,
natural feelings and affections to bear on moral decisions,
and judges what is the most appropriate way
of expressing it objectively in Li actions.
Alan K. L. ChanToh Puan Mahani Idris Daim Chair Professor of Humanities & Dean
