One word could garner every stroke of brilliance, every riddle composed and every thought that circled within the most influential sage, Confucius. The word “Shu: never impose on others what you would not choose for yourself,” expresses one rule that any individual could follow and practice (176).
It encompasses areas of one’s life like intellect, relationships and behavior, but more importantly it begins to describe the concept of virtue and we can obtain it. In view with Confucius, virtue can be defined as morality possible within an individual.
Virtue can be taught through the formation of habit and by respecting those around you as you would expect them to do as well—simultaneously garnering necessary traits such as honor and humanity that satisfy an individual’s life. To further extend the definition of virtue, morality should be defined. However, the exact definition of morality—just like virtue—will forever be contemplated. From Confucius, I gathered a few traits I believe to exemplify morality or Humanity as Confucius describes. One aspect is the ability to recognize what is good and then accomplishing these good things.
Just as Confucius states, “Choose what is good and follow it,” comprehension and application in accordance to morality is vital to the definition of virtue (Confucius 72).
Since virtue is something we, as erroneous humans, may never be able to obtain or reach, then the way to distinguish it is through experience or daily life. We observe virtue and are able to simply imitate it. Confucius himself exclaims that he “has no hope of meeting a truly virtuous person,” (73).
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Another aspect to define virtue is through gaining contentment in the individual’s life.
Accepting one’s circumstances and finding peace in this leads an individual to Confucius’s Way, or true virtue. If someone had the ability to accept life as its handed to them, then their mind wouldn’t be concerned with things outside of their control. This is important to the acceleration of virtue because one’s own virtue is within their control, and if the focus is not outside of their control, it would be easier to observe virtue and then implement it into their lives. Security within the individual begins to form and “when the roots are secure, the Way is born,” (3).
Both aspects, goodness and contentment, lead to observation and application of virtue, which is exactly how the individual can define of identify virtue. “but if you don’t put into practice the Ritual, then no good will come of it. ” In order for virtue to be implemented into an individual’s life, the formation of habit must be derived from the application of virtue, or goodness. The formation indirectly helps to fulfill the completion of good behavior and intellect in an individual’s life. First, the connections of practice and teaching through behavior should be incorporated.
For example, Confucius’s, The Analects, was gathered together by his followers. His great ideas about would have ever reached the people if he had not taught. More importantly, it shows how the applications of his writings are successful. Whatever he spoke of, he tried to implement in his life and that only supports the need for an individual to practice these items of virtue in their lives. The idea of practicing virtue is said to “never look [listen, speak or move] without Ritual,” and that would entail to constantly apply ritual, practice and procedural actions.
In fact, Confucius’s concept of Ritual has more to do with habits and procedures than the religious aspects. Its respect of customs and practices allows individuals to become humane and honorable—which are aspects of virtue. This is demonstrated when Confucius says, “put what you have learned into practice,” (3).
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When that quote is connected with “the noble-minded are well versed in culture (culture also means learned in other translations) and well-grounded in Ritual, so how could they ever go wrong?
” a clear purpose for practice is shown because learning in Ritual is viewed as a way of discipline to express those ideas (humanity and honorability) of virtue (61).
Therefore, when this combination is practiced, virtue is then among the individual’s behavior satisfying that part of the soul. If they are able to control behaviors and practices through ritual and learning, then the intellect is challenged with virtue as well. Application infuses both behavior and intellect of the soul; practice is vital to obtaining and satisfying virtue within an individual’s life.
Confucius’s “Golden Rule”—respecting others as one wishes to be treated—is the key to a virtuous life because a way of obtaining virtue is through observation and practice. This is nearly impossible without the influence of another virtuous person. If virtue is exemplified through humans and our actions, then the observations made by an individual on the path to discovering virtue would be from another. This continuum is demonstrated through Confucius himself, as he teaches and “never refuse[s] to teach anyone,” but also through honor for elders (68).
Parents, ancestors and elders are all crucial to the growth of a child and how he observes virtue. By implementing behavior, meaning regarding them with respect, the child learns necessary traits of virtue than can be further developed. To support the idea of respect Confucius boldly states that “everyone can feed their parents—but without reverence, they might as well be feeding animals,” (13).
No one can observe and behave virtuous if they have no form of hearth for virtue. In addition to the necessity of observation and practice, the Golden Rule is also about finding virtue within love and humility.
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Both love and humility are selfless acts; their truest forms cannot be corrupted by greed, selfishness or inhumane ideals. Just as Confucius exclaims, “love the whole existence of things,” it brings forth connections and relationships that satisfy the soul (4).
Virtue is expressed through these relationships by the respect and selfless acts because they are recognized as good. Good is synonymous with the idea of virtue, so it enforces the observations one can make of virtue in everyday life. Taking care of others creates one of the few truest bonds, and that represents virtue because of its truth and simply put: goodness.
Being virtuous needs to be incorporated into everyday life/situations, and once you have begun virtue within yourself, the only other missing aspect of life is the life an individual shares with another; stringing together practice, relationships and intellect. Sharing virtue in life is accomplished through the Golden Rule by showing or being the example of virtue: “if you want to make a stand, help others make a stand,” (62).
Virtue is not about oneself so by respecting others; one grows closer to understanding virtue.
Treating others the way you want to be treated strings together behavior, relationships and intellect because others are involved: an individual observes and analyzes someone else’s virtuous actions, then begins to practice their own, and eventually respects and connects with others. This cycle is evolved through separate aspects of one’s life and in conjunction with others. If “only the humane can love people,” and humanity is a trait sprouted from virtue, then virtue must always be accompanied by some sort of interaction with others (33).
Although Confucius’s idea of virtue incorporates how relationships, behavior and intellect are developed in an individual, it does not properly address emotion. Emotion can play a large role in how people think, act and connect; therefore, alter one’s ability to obtain virtue. Aristotle’s means of extreme seems to resonate well with emotion because it addresses the need for humans to stay balanced and in control—which would be beneficial to Confucius contentment and security in one’s self. Aristotle’s explains the men as “its character is to aim at what is intermediate in passions and in actions” (Aristotle 386).
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Confucius (551 – 479 BCE), was a thinker, political figure, educator and founder of the Ru School of Chinese thought. Confucius was born at Shang-ping, in the country of Lu. His given name was Kong, but his disciples called him Kong-fu-tse, (i. e. Kong the Master, or Teacher. ) His father passed away when he was only three years old. Confucius mother Yan-she raised him. During his younger years ...
Aristotle’s idea of a moderation of emotions (passions) would allow an individual to stabilize themselves and stay focused on virtue. This is important because the foundation in which virtue begins to grow, according to Confucius, is when acceptance and contentment are present in one’s life. Once contentment occurs, the focus is more on loving others. This allows Confucius’s idea that “noble minded are never arrogant,” to become successful (Confucius 147).
Through the use of balanced emotions, the individual can stay content and also stray from any arrogance, as emotions are focused on oneself.
While virtue is true morality possible in humans, it can only be gained through practice and application of the Golden Rule—which leads to satisfaction within one’s life through concepts like humanity and Ritual. However, “Shu” will always be at the hearth of defining, applying and teaching virtue. Caring for others as we would want to care for us is vital to virtue in that it deals with a pure form of connection with others. Virtue is transported from individual to individual, and is therefore a large attribute to connections and relationships we have in life. With this, may Shu be with you.
