Rosemont (Confucianism)

What problem is Confucius trying to solve, according to Rosemont?

Confucius aims to answer how we should live by cultivating character in ways that create a stable, harmonious society. Human beings become ethical through proper relationships, self-cultivation, ritual practice, and commitment to fulfilling their roles, shaping themselves into morally excellent individuals capable of sustaining social order.

Why does Confucius emphasize lifelong self-cultivation?

Self-cultivation is essential because virtues like ren and propriety must be developed gradually through disciplined living. Confucius describes his life as progressing through learning, stability, understanding, and effortless moral action, showing that ethical excellence requires continuous refinement.

How does Confucianism understand the self differently from the typical Western view?

Confucianism sees the self as fundamentally relational, defined by the roles one lives—such as daughter, student, friend—rather than an autonomous, independent individual. Rosemont explains that a person is their roles, not someone who merely plays them, and these roles evolve through reciprocal benefactor-beneficiary dynamics. In contrast, modern Western thought treats the self as internally unified and self-determining independent of relationships.

Why is the relational self important for Confucian ethics?

Because ethical obligations arise from the roles we inhabit. Knowing how to treat others begins with understanding the relationship—child, friend, citizen—and fulfilling what that role calls for. Moral excellence is therefore inseparable from relational competence.

What is filial piety? Why is it central in Confucianism?

Filial piety is the lifelong obligation children have to care for their parents with respect, proper feelings, and ongoing support, including honoring them after death. It is essential because the family is the first moral training ground; if one cannot treat parents well, one cannot contribute to a virtuous society. Practicing filial piety develops ren and forms the foundation for all later ethical relationships.

Why is proper feeling required, not just correct behavior?

Confucius insists that fulfilling duties without sincere emotion is empty and insincere. Mourning rituals performed without “genuine grief,” for example, fail to express true filial devotion and do not cultivate moral character.

What is li?

Li includes ritual propriety, etiquette, customs, ceremonies, and social norms that structure interpersonal life. It ranges from greetings and table manners to formal ceremonies like weddings, funerals, and ancestor rites. Li governs how individuals express respect and sustain social harmony.

Why is li important?

Because rituals:
express genuine attitudes toward others;

strengthen relationships;

maintain social order;

restrain impulsive behavior;

cultivate virtue (especially ren);

give continuity with past and future generations.
Without li, behavior becomes random, unstable, and inconsiderate.

Give an example of performing a ritual properly vs. improperly.

A proper greeting includes a respectful bow, sincere tone, and appropriate eye contact that reflects genuine regard. An improper greeting—such as a limp handshake, rushed tone, or empty recitation—fails to express sincerity and undermines relational respect. Confucius notes that rituals performed formally but without authentic feeling are morally deficient.

Aside from the negative Golden Rule, Confucianism says “Do what is appropriate.” What does this mean?

It means one’s moral obligation depends on the context, relationship, and timing. What is right varies according to who the other person is (parent, teacher, stranger), the nature of the situation, and the role-specific duties involved. Confucianism rejects universal moral rules in favor of cultivated judgment grounded in relational awareness.

Why is appropriateness the guide to ethical action?

Because human relationships are diverse and nuanced; a single rule cannot capture the morally relevant differences between contexts. Appropriateness demands sensitivity, wisdom, and situational understanding, which allows one to act harmoniously within social life.

What is ren?

Ren is the highest virtue in Confucianism—human excellence characterized by benevolence, compassion, authority grounded in moral maturity, and the capacity to “author” harmonious relationships. Rosemont translates ren as authoritativeness, capturing both moral authenticity and the ability to guide others through example.

Why does ren require ritual and filial piety?

Ren develops only through sustained moral practice. Rituals restrain impulses and shape behavior; filial piety trains care, respect, and gratitude. These practices gradually form the emotional and habitual structure of ren.

What is the jun zi?

The jun zi (“exemplary person” or “gentleman”) is the ideal Confucian moral agent who embodies ren and masters li. A jun zi performs all roles with grace, dignity, spontaneity, and moral beauty. They have internalized rituals so deeply that their conduct becomes effortless and naturally authoritative.

How does one become a jun zi?

One begins by submitting to traditional li, then mastering them, and finally re-authorizing them—expressing their spirit creatively while maintaining respect for tradition. The jun zi becomes a living source of moral authority who influences others without coercion.

What distinguishes a jun zi from an “inferior person”?

A jun zi seeks what is right, focuses on self-cultivation, and cherishes virtue; an inferior person pursues profit, favors, and comfort. The jun zi worries about moral failure, while the inferior person worries about personal gain. (From Analects passages.)

Why does Confucianism say ethics infuse all of life?

Because every interaction—family, work, friendship—carries a moral dimension. Ritual behavior structures daily life so that ordinary actions (greeting, sharing, helping) contribute to social harmony. Confucianism does not answer metaphysical questions but teaches a way of living with grace, respect, and continuity across generations.

Identify two similarities between Aristotle and Confucianism.

Virtue through habitual cultivation: Both hold that character is formed through repeated practice, not innate rules. Aristotle’s habituation parallels Confucius’s learning through li and filial piety.

Role of community: Both believe virtue develops within social structures—Aristotle’s polis and Confucius’s network of relationships. Ethical life requires a community that nurtures and shapes moral excellence.
Together they emphasize practical wisdom, moral education, and the importance of living well with others.

Is Confucianism still applicable in modernity, given its emphasis on hierarchy, ritual, and tradition?

Yes, because Confucianism offers insights into relational ethics, communal responsibility, and character cultivation that remain valuable in an individualistic age. Its focus on respect, care, and moral development can balance modern hyper-individualism. A critic may argue it is overly conservative or restrictive, but these traditions can foster social cohesion and meaningful interpersonal bonds when adapted flexibly.

Criticism 1: Is Confucianism too socially conservative?

Claim: Critics argue Confucianism overemphasizes tradition and hierarchy.
Explanation: Rituals, filial piety, and social roles might restrict individuality, innovation, or autonomy in modern contexts.
Reason: If ethical excellence depends on conforming to inherited roles, Confucianism may fail to support personal freedom or social progress.
Response: A defender could argue that creative re-authorizing of rituals by the jun zi shows Confucianism values individuality within relational responsibility.

Criticism 2: Does Confucian role-based ethics risk moral rigidity?

Claim: Some claim role-based duties may override moral judgment.
Explanation: If roles strictly dictate action, individuals may fail to challenge unjust structures (e.g., corrupt family obligations).
Reason: Ethical systems must allow criticism of harmful norms.
Response: Confucianism emphasizes appropriateness and the jun zi’s moral discernment, allowing adaptation rather than blind obedience.

Criticism 3: Does focusing on relationships neglect universal principles?

Claim: Confucianism may lack clear moral rules for unfamiliar situations.
Explanation: Since duties arise from roles, people outside one’s relational network may receive less moral consideration.
Reason: Ethical life may require universal principles of justice or human rights.
Response: Ren is universalizable—care cultivated in close relationships expands outward (“all under heaven”). Confucianism begins with family but extends moral concern to society at large.