Core teachings

Perspective on a Divine being

never indicated doing anything for a "God" in his teachings

main prerogative was to promote a social system based on "good conduct" and virtue instead of
the pervading class system of his time.

beliefs helped shape the intense meritocracies and filial loyalties of East Asian countries today

Confucianism is developed from the teachings of Confucius and his disciples. Confucius
attempted to add a moral dimension to many accepted ideas, beliefs, and social categories. For
Confucius, "Dao" meant the "moral Way". He believed that a virtuous life would bring people
into harmony with the "way". Confucius promoted his own concepts of what proper moral
behaviour should be.

PRIMARY CONCERN- WHAT IS THE BEST WAY TO LIVE?

The ULTIMATE GOAL of confucianism strives to answer the best way to live
THE BEST WAY TO LIVE IS TO STRIVE TO BE A “CHUN TZU”
Chun tzu - directly translates as IDEAL/SUPERIOR PERSON (gentleman)
What are the key characteristics of Chun tzu:
1. A key characteristic of what it means to be a Chun Tzu is this first trait called
REN
- it refers to human heartedness, goodness, benevolence, man-to-man-ness; what makes man
distinctively human (that which gives human beings their humanity).
BASICALLY, REN IS VIRTUE THAT WHICH MAKES HUMAN BEING AS A MORAL
BEING. AS A PARTICULAR VIRTUE THIS MEANS NOTHING ELSE BUT
“LOVE”
He says:
“if a man sets his heart on benevolence (ren), he will be free from evil”
“Do not do unto others what you would not want others do unto you” (shu-reciprocity)

THUS, the virtue REN is about LOVE FOR OTHERS

2. We can be a Chun Tzu through “LI”

WHAT IS LI?
- It refers to the “PROPRIETY or proper conduct” especially in various cultural practices.
- in simple terms, its about on how one should act in a community.
According to Confucius there are ways on how to have a proper conduct:

How is proper conduct achieved?

A. RECTIFICATION OF NAMES:
-It is about establishing the FIVE
RELATIONSHIPS and to participate in these relationships
The relationships that exist are:
• Father/Son
• Ruler/Citizen
• Husband/Wife
• Older Brother/Younger Brother
• Friend/Friend

One of Confucius’ philosophy includes:

People are inherently good, hence, it is our utter responsibility to practice this benevolence
In order to maintain a harmonious way of living with other people, every individual must find,
and accept their proper place in the society.
Within each relationship, each member has certain RESPONSIBILITY

Therefore Confucius provides a structure within society, if then followed, will lead to a
prosperous society

B. Another aspect of having proper conduct is “XIAO”

WHAT IS XIAO?
- it is also known as filial piety.
- It refers to a traditional cultural imperative which is about having reverence for family,
particularly “obedience to parents”

FILIAL PIETY implies that:

- ONE must have a sense of LOYALTY TO THE FAMILY.
- Family must be a priority; honored; and
must be treated with utmost importance through:
- respecting one’s parents and ancestors - having profound respect for one’s living
elders (men of wisdom)
The statement can be seen in this context:
“while your parents are alive, a good son (daughter) does not
wander for a field.”
Importance of a family
He firmly believed that FAMILIAL RELATIONSHIPS are the foundation for society.
- the basis of the relationship between children and their parents is the concept of filial piety.
-this means that children will demonstrate devotion and dedication to their parents in both
thought and action– beginning in childhood and lasting in adulthood.
The family is responsible for transformation of the child

C. Another aspect of having proper conduct is through internalizing the

“DOCTRINE OF THE MEAN”
WHAT IS THIS DOCTRINE ALL ABOUT?
- it emphasizes that people should live in moderation! Not striving for
excess and to always value compromise.
3. (ZHI) WISDOM
It is a virtue that uses one’s innate knowledge in distinguishing what is right from wrong. Thus it
is a virtue necessary in the practice of moral
norms.

4. One can be a Chun Tzu through (YI)

It is a MORAL DISPOSITION to do good and the fortitude to do one’s duty.
It also refers to preserving one’s integrity, upholding what is just, taking a stand against immoral
practices.
It is the ability to feel, under the circumstances what the right thing to do.

The for Cardinal Values

These Cardinal Virtues are internal and not external to human nature
Mencius holds that all humans have innate but developing tendencies toward benevolence,
righteousness, wisdom, and propriety.

Refered to these tendencies as “sprouts”

The sprouts are manifested in cognitive and
emotional reactions characteristic of the virtues.
The sprout, basically means that humans are not born with fully formed virtuous dispositions
HENCE,
THE FEELING OF COMPASSION IS THE BEGINNING OF BENEVOLENCE (REN)
THE FEELING OF SHAME IS THE BEGINNING OF RIGHTEOUSNESS (YI)
THE FEELING OF MODESTY AND YIELDING IS THE BEGINNING OF PROPRIETY (LI)
THE SENSE OF RIGHT AND WRONG IS THE BEGINNING OF WISDOM (ZHI)

Hence, these “SPROUTS, WITH PROPER NOURISHMENT AND CARE, EVERYTHING

GROWS, BUT WITHOUT IT EVERYTHING DECAYS

Thus, a Man who nourishes his nature as Good by living a virtuous Life becomes a CHUN TZU
and in the long run, becomes truly Human
THUS, EDUCATION (ethical education) is like GOOD GARDENING which constitutes
CULTIVATING and TENDING
that enables those
innate tendencies/predispositions to its FULL FRUITION

So to sum it up, confucianism principles revolves around the following:

• Confucius gave advice that was precise and wise
• Encouraged people to act with virtue, with empathy and justice
• Confucius took no credit for his wisdom. He said he got it from studying the ancients.
• Nature and acting within it’s laws is encouraged (like Taoism)
• Self-improvement and learning from the ancestors are encouraged (way of heaven)
• Humans have a duty to act as guardians of heaven’s creation

Confucianism’s take on the after life

Confucius did not focus on life after death as though it were the ultimate standard against which
to measure the success of a life on Earth. With the majority of his fellow Chinese, the Teacher
shared the conviction that biological death did not signal a definitive end to life. Death did not
mean annihilation and loss in some great void beyond the grave. Confucius clearly believed in
some form of spiritual survival, and in the ongoing presence of those who have departed this life.
Hence the importance of ancestor veneration. But like the Buddha, Confucius and his disciples
chose not to speculate about possible celestial or infernal postmortem scenarios. Daoism and
CCT would offer ample options in that regard. He neither denied nor affirmed any particular
views. Confucius was convinced that human beings understood far too little of life here and now
to waste it planning for a hereafter they understood even less.