Encyclopedia of India–China Cultural Contacts v1.c7.s9.t2.8

v1.c7.s9.t2.8

There are two cardinal concepts in his theory: one is benevolence (or, humane, or humanity, or goodness, etc.) while other is a rites and rituals. Whereas benevolence is at the root of his knowledge foundation, from which all his doctrines are thus unfolded and converged. Among the most basic comprehensions of benevolence, it means" love your fellow men" (quoted from chapter 12 of the Analects, Yan Hui, henceforth wherever it is quoted, only referred to title of chapter), while definition of "the benevolent loves others" (The Book of Rites - Doctrine of Mean) is made on basis of regarding benevolence as intrinsic quality of human being. Confucius believed that the rite is formed by the ancient sage with its function to restrain human's excessive human emotion and thus conventionalise human being conduct within the confine of moral code of conduct. That is why he said “to restrain oneself and observe the rituals constitute humaneness” (Yan Hui). Only complete correspondence of one’s words and deeds with the rituals could one accomplishes the requirement of benevolence. However, benevolence cannot be attained by simply acting according to the rituals, as he once said that - “What have the rituals got to do with a person who is not humane?” (Eight Row of Dancers), believing if a man lacks of kind virtue in his innermost mind, he cannot make rapport with others; understanding of human nature is not enough to correctly handle the rituals and accordingly attain the standard of benevolence. He hence put forward a concept of Doctrine of Means, deeming “Going too far is just as bad as not going far enough” (Those Who First Studied the Rituals and Music), and asserting not going too far but reasonably far enough. So Doctrine of Means is not just a kind of methodology only, what is even more so is a kind of virtue that could be internalised, asserting the virtue of Golden Means is the virtue of heaven and earth, and believing that the human beings could only attain the rule of Golden Means by taking rituals as yardstick as he said that - “What does it mean by rituals? Rituals are employed to restrain excessiveness and overstepping so as to keep the interpersonal contact at the centre of moderation” (The Rituals - Confucius Home and Living). However, rituals change with times, believing “It is possible to know the regulations and rituals which the Shang Dynasty inherited from the Xia Dynasty, including additions and omissions. In the same way, we come to know those of which the Zhou Dynasty inherited from Shang. Therefore, should there be a successor to the Zhou Dynasty, it is also possible to know the regulations and rituals even a hundred generations from now” (He Who Rules the Country). Which means that the rituals of the Shang Dynasty differs from that of Xia Dynasty, and the rituals of the Zhou Dynasty is not the same as that of the Shang Dynasty, however, the basic tenet of rituals remain unchanged. Rituals are within human’s cognition, and benevolence could be attainable, which hinges on key of desirability and determination of putting the doctrines into practice. So Confucius said: “Is humaneness really so remote? I have only to wish for it and it will come to me” (I Transmit). In a final analysis, attainment of benevolence is through seeking the cause in oneself and engaging in self-examination.