Confuciunism: Confucius’ Philosophy and Teachings
The following are the main teachings or doctrines of Confucianism (based on the lecture by Prof. Jens Micah De Guzman):
Mandate of Heaven
This is a principle used to validate the power of the emperor of China. Mandate of Heaven
Pronounces that the authority to rule and govern China was granted to emperors from ‘above.’
Many scholars compare this Mandate of Heaven to the concept of ‘Divine Right of Kings’ in European history. Confucius’ teaching is nonetheless different in the following aspects:
(a) The Mandate of Heaven was conferred by a ‘supernatural community’ rather than a single godhead.
(b) It could be granted upon any person from any strata of society; the emperor needed not to be of noble or royal birth, he only had to be fit to rule.
(c) It held the emperor accountable to some standards; he was ultimately answerable to the Chinese people.
T’ien
Also called ‘Tian,’ T’ien pertains to the concept of Heaven. T’ien also relates to the notion of a cosmos (orderly universe) where people could lead meaningful lives.
The philosopher Confucius believed that Heaven superseded human efforts. He had a deep trust in Heaven.
Confucius believed that he himself was personally dependent upon Heaven. He held that he was executing the will of Heaven, and that Heaven would not allow him to be killed until his work was complete.
Confucius also held that human life and culture have a transcendental referent and are based upon the sanction of Heaven, which gives people tasks to perform to teach them of virtues and morality. He honored Heaven as the supreme source of goodness.
Human Nature as Originally Good or Evil
Interestingly, two Confucian teachers, Mencius and Hsun Tze, differ on the question of human nature.
Mencius (c.371-c.289 B.C) suggests that human being’s original nature is good and that man’s original nature becomes evil when his wishes are not fulfilled.
Mencius believes that the evil in a person is an outcome of external influence. He elucidates that all men have a mind which cannot bear to see the suffering of others. For example, if we suddenly see a child about to fall into a well, our first reaction is to save him.
Conversely, Hsn Tzu (c.298-c.238 B.C) considers man’s original nature as bad. He states that all men are born with desires and instincts, and if they were to indulge in these, crime and violence will take place.
Hsn Tzu explains that this is precisely the reason there is the need to form laws and maintain order. For him, it is in order to produce ‘good’ people.
Rectification of Names
Another Confucian doctrine is the so-called ‘rectification of names.’ This doctrine suggests that naming is important because it also generates meaning and thus shapes relations and structures in society.
Confucius believed that the inability to deal with reality stems partially from the failure to call things by their proper names. Confucius believed that by following the Rectification of Names, one would be following the correct and right path.
Every person has a social standing and a social name. With one’s social name comes responsibilities and duties. Ruler, minister, father, and son all have social names and thus need to fulfill their required social duties of respect.
In Chinese culture, for example, a child only speaks when a parent permits him or her to speak. This, in Confucianism, follows the Rectification of Names.
For other free lectures for students like this, visit Homepage: Introduction to World Religions and Belief Systems
Copyright © by Jens Micah De Guzman
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