Confucius and the Philosophies of Harmony

Confucius = Latinised form of Kong Fuzi 孔夫⼦ (Master Kong)
Recommended translation: DC Lau's Analects
Historical context: Taught during political turmoil of the Zhou Dynasty (8th-5th century BCE, Spring and Autumn Period)
- Zhou Dynasty lost control over regional states, resulting in conflict among 52 states.

Compilation of dialogues between Confucius and his disciples, compiled during Han Dynasty.
Significant influence in the Sinosphere and beyond.
An important symbol: Confucius depicted on the East Pediment of the US Supreme Court.

Analects 18.6: “If the Dao (Way) prevailed in the world, I would not then have to toil in changing it.”
- Illustrates Confucius' strong sense of mission regarding the Dao 道.
- Dao as an umbrella term to understand Confucian teachings.
Analects 4.8: “Hearing the Dao in the morning, one would be content even if one were to die that evening.”
- Signifies the profound depth in understanding and practicing the Dao.
Analects 15.29: “Human beings are capable of broadening the Dao. It is not the Dao that broadens human beings.”
- Emphasis on upholding and developing the Dao.
Analects 1.2: “The junzi (gentleman) cultivates the roots. When the roots are established, the Dao will grow.”
- Dao is dynamic; cultivation of fundamentals is essential.

Originally referred to sons of nobles; in Analects, it denotes an ideal human who embodies Dao.
Gender-neutral term with broader ethical implications.

Dedication to Learning:
a) Analects 19.7: “The junzi realised the Dao through learning.”
b) Analects 5.28: Commitment to learning surpasses others' conscientiousness.
c) Analects 2.4: At age fifteen, one should commit to learning.
Six Fields of Learning:
- Rites 禮, Music 樂, Archery 射, Charioteering 御, Writing 書, and Arithmetic 數
- Education essential for an accomplished person.
Importance of cultural and intellectual education in achieving the junzi ideal.

Analects 9.11: The Master’s role in guiding students through culture and rites.
Balancing intellectual and cultural education crucial for the development of the junzi.
Analects 6.18: “If a person is strong in substance but lacking in cultural refinement, he will become boorish…”
- Junzi requires a fine balance between substance and cultural refinement.

Divination played a critical role in Ancient China; ancestor worship is significant in history and present.
Development of I Ching 易經 “Classic of Changes” as a central religious concept.

Primary Confucian Concepts: Ren 仁 (Humaneness) and Li 禮 (Ritual).
- Junzi exemplifies these traits: personification of Li.
Li Defined:
- Originally denoted religious rituals and ceremonies to connect humans with heaven, now embedded in social conduct.

Li and Harmony:
- Analects 1.12: Li creates harmony; actions must align with proper attitudes.
- Analects 12.1: Guidelines for proper conduct through Li.
- Analects 2.3: Virtue and Li as essential, emphasizing intrinsic motivation over laws.

Representing core ethical human traits; essential in Confucian thought.
Quotes from Analects:
- Commitment to Ren frees one from malevolence (4.4).
- Set heart on Ren, integral to the junzi’s character (4.5).
- Promote and help others in establishing themselves (6.30).

Filial piety as the basis for Ren, starting at home with affection.
The junzi's burden is heavy; public service necessitates profound commitment (8.7).

Harmony necessary for societal prosperity.
Ethical cultivation essential to expand the sphere of influence for harmonious relationships.