What is Ren Den's definition of education?

Ren is the Confucian virtue denoting the good quality of a virtuous human when being altruistic. Ren is
exemplified by a normal adult's protective feelings for children. It is considered the outward expression
of Confucian ideals.

Yan Hui, one of the Four Sages, once asked his master to describe the rules of ren. Confucius replied,
"One should see nothing improper, hear nothing improper, say nothing improper, do nothing improper."
Confucius also defined ren in the following way: "wishing to be established himself, seeks also to
establish others; wishing to be enlarged himself, he seeks also to enlarge others." Confucius also said,
"Ren is not far off; he who seeks it has already found it." Ren is close to man and never leaves him.

Gang Xu more specifically defined Ren as "empathy", as elaborated by Confucius that "So, a man of Ren
helps others become established if he desires to establish himself, and helps others reach their goals if
he desires to reach his. Being able to make analogies between his own situations and those of others
around him could be called the approach to Ren."

Interpretation of the Chinese character

The single logogram for Ren is a composite of two distinct common hanzi, 人 (man, a man, a person) and
二 (two), with 人 assuming its common form inside another character, to which various interpretations
have been assigned. One often hears that Ren means "how two people should treat one another". While
such folk etymologies are common in discussions of Chinese characters, they often are as misleading as
they are entertaining. In the case of Ren - usually translated as "benevolence" or "humaneness" -
Humaneness is Human-ness, the essence of being human. For Confucius the interaction of completely
dependent infant and caring parent is the most emotionally charged human interaction, "To love a thing
means wanting it to live...” The Way of humaneness is human interaction and through shared
experience knowing one's family. "Fan Chi asked about humaneness. The Master said it is loving people.
Fan Chi asked about wisdom. The Master said it knows people". In other words, human love and
interaction is the source of humaneness, the source of the human self. Another common interpretation
of the graphical elements is Man or a man connecting Heaven and Earth.

人+二=仁 (Rén) man on left two on right, the relationship between two human beings, means humanity,
benevolence, seed. Originally the character was just written as 丨二 representing yin yang, the vertical
line is yang (male, penis, heaven, and odd numbers), the two horizontal lines are yin (female, vagina,
earth, and even numbers), and 仁 is the seed and core of everything. The character 人 (man, rén) and
仁 have the same pronunciation. When a human is unable to be humane, he or she does not qualify to
be a human but an animal. But when a human is able to be humane, he or she qualifies to be a human.
For example, when Buddhism was first introduced to China in the Han Dynasty the Chinese people
translated the Buddha's name into "able to be human" or someone with "ability and humanity" ( 能人，
能仁) because Confucius's teachings and Buddha's teachings are "one to two, two to one."

Pre-imperial epigraphic sources testify to alternative writings of the same character: 忎 (given as a
variant of 仁 in the Shuowen dictionary), 身 with 心 below, and the latter compound with 人 on the
right.

The traditional notion about the evolution of character Rén however is challenged by archaeological
discoveries in the past decades. In 1977, a character Rén is identified in the inscription of bronze vessel
Zhongshan Wang Ding, consisting of two characters 尸 (dead body) and 二 (two); the vessel dates back
to 314 B.C. In 1981, an earlier bronze vessel is unearthed, dating back to around 850 B.C. On this vessel,
the earliest character Rén is found again consisting of 尸 (dead body) and 二 (two), and character Rén is
used exchangeable with (dead body). Together earliest characters Rén is associated with the notion of
death.

Principles of li, Ren, and yi

The principle of Ren is related to the concepts of li and yi. Li is often translated as "ritual" while yi is
often translated as "righteousness". These three interrelated terms deal with agency as Confucians
conceive it. Li is the action which has been deemed appropriate by society; yi is the action that is indeed
correct, while Ren deals with the relationship between the agent and object of the action. Often li and yi
are the same; however, that is not always the case.

Li is the outward expression of Confucian ideals, while Ren is both the inward and outward expressions
of those same ideals. According to Hopfe and Woodward: "Basically, li seems to mean 'the course of life
as it is intended to go'. Li also has religious and social connotations. When a society lives by li, it moves
smoothly: men and women respect their elders and superiors; the proper rituals and ceremonies are
performed; everything and everyone is in its proper place."

Nature of Ren

Traditional views

Ren relies heavily on the relationships between two people, but at the same time encompasses much
more than that. It represents an inner development towards an altruistic goal, while simultaneously
realizing that one is never alone, and that everyone has these relationships to fall back on, being a
member of a family, the state, and the world.

Ran is not a concept that is learned; it is innate, that is to say, everyone is born with the sense of ren.
Confucius believed that the key to long-lasting integrity was to constantly think, since the world is
continually changing at a rapid pace.

There have been a variety of definitions for the term Ren. Ren has been translated as "benevolence",
"perfect virtue", "goodness" or even "human-heartedness". When asked, Confucius defined it by the
ordinary Chinese word for love, ai, saying that it meant to "love others".

Ren also has a political dimension. Confucianism says that if the ruler lacks Ren, it will be difficult for his
subjects to behave humanely. Ren is the basis of Confucian political theory; the ruler is exhorted to
refrain from acting inhumanely towards his subjects. An inhumane ruler runs the risk of losing the
Mandate of Heaven or, in other words, the right to rule. A ruler lacking such a mandate need not be
obeyed, but a ruler who reigns humanely and takes care of the people is to be obeyed, for the
benevolence of his dominion shows that he has been mandated by heaven. Confucius himself had little
to say on the active will of the people, though he believed the ruler should definitely pay attention to
the wants and needs of the people and take good care of them. Mencius, however, did state that the
people's opinion on certain weighty matters should be polled.

Ren also includes traits that are a part of being righteous, such as hsin, meaning to make one's words
complement one's actions; li, which means to properly participate in everyday rituals; ching, or
"seriousness"; and yi, which means right action. When all these qualities are present, then one can truly
be identified as a junzi ( 君 子 ), or "superior man," which means a morally superior human being.
Confucians basically held the view that government should be run by junzi who concentrate solely on
the welfare of the people they govern.

Hypotheses regarding origins and the role of Confucius

Gang Xu analyzes various remarks on Ren by Confucius, examines the earliest Chinese characters Ren
from archaeological discoveries in the past decades, and reviews the literature that has been
rediscovered by scholars in the field. He concludes that Ren originally denotes a practice of human
sacrifice and martyrdom where a man of respectable social standing sacrificed himself to defend the
societal expectations or code of honor, often in a time of social crisis, to honor the heaven and the
earth. Confucius transformed the notion Ren to "empathy" and rejected insignificant sacrifice in civil
services and politics. He used the concept as the pillar of his value system and built a set of standard
that is defined, in today’s terms, as professionalism.