Author: Obaidullah Nimruzi
The Appealing Falsehood: An In-Depth Islamic Perspective on Confucianism (Part 5)
Government and Social Norms
If people are guided only by punishments, they may act only to avoid punishments; they have no sense of shame or morality. But if they are guided by virtue, they will behave well in addition to shame. [1]
The adoption of child centeredness is an initial step towards other principles and virtues, because human subjects himself to rules of conduct that elevate him. Even the head of the family, the father, is expected to be humble towards his family. From the perspective of child centeredness, no one is superior.
Confucius says of government:
Let your manifest desires be for what is good, and people will be virtuous. The relationship between superior and inferior is like that between the wind and the grass; when the wind blows, the grass bends. [2]
Child centeredness and the Silver Rule
Child centeredness is interpreted by Ren to mean not only benevolence, but also true humanity. This is related to the instinct for right understanding and the tendency toward it.
Confucius invented the Silver Rule, an older version of the Golden Rule: “Do not do to others what you do not want done to you.” [3]
When asked about the definition of perfect virtue, he said: When you go abroad, treat everyone as if you were a great guest. Employ people as if you were helping to make a great sacrifice. Do not treat others as you would not want to be treated. Let there be no murmuring against you in the country and family. [4]
By observing these principles, one reaches the “Junzi” (superior human); a human who knows his place and the order of the world and lives a good and peaceful life by adhering to the teachings.
Confucianism; Destiny and Survival in Chinese History
Confucian philosophy was refined and expanded by Mencius. Like Confucius, Mencius traveled to various states, preaching his ideals. Mencius’s efforts to change the ruling class were less successful, but he introduced Confucian precepts to a wider audience.
The ideal of Confucianism was strengthened by another sage, Sunzi (c. 310–235 BC). Sunzi offered a more pragmatic philosophical view that was in some ways close to Legalism, but retained Confucian core precepts.
Rejection and revival of Confucianism by dynasties
The Qin dynasty rejected Confucianism and adopted Legalism as the state philosophy. Shi Huangdi established a repressive regime that contradicted Confucian ideals.
During the period known as the “Burning of Books and Burying Scholars” (213–210 BC), Confucianism was almost erased from history, but its adherents hid its works.
The Han Dynasty (202–195 BC) under Emperor Gaozu revived Confucian philosophy and restored Zhou values.
During the reign of Emperor Wu (141–87 BC), Confucianism became the national philosophy and its influence expanded.
The continued influence of Confucianism in history
Confucianism was the dominant philosophy in China for over two thousand years, even during periods such as the Tang Dynasty (618–907 AD) when Taoism was more popular.
However, in the 20th century, it was rejected due to cultural modernization and the Chinese Communist Party’s opposition to social hierarchy.
However, Confucianism was so intertwined with Chinese culture that it was impossible to separate them. Today, the philosophy, whether as a belief system or a culture, continues to have a worldwide following and remains the major way of life among the philosophies of China’s Hundred Schools of Thought.
Philosophy; The main axis of the Confucian school and its limitations
The previous materials showed that philosophy and reason are the main axis of the Confucian school. This school, relying on wisdom and philosophical thinking, tries to discover the truth and right in individual and social life and to regulate moral and behavioral standards based on it.
However, it should be noted that philosophy, despite all its capabilities, is not always able to express absolute and complete truths or to accurately and definitively identify the truth. In some cases, philosophy is caught in the trap of ambiguity, relativity, and sometimes epistemic errors.
In this context, examining the views of Muslim scholars, especially Imam Muhammad Ghazali (may Allah bless him) can be very helpful.
The unprecedented scrutiny of philosophy by Imam al-Ghazali; a turning point in the criticism of philosophical foundations in the Islamic world.
Continues…
References:
- Isha’al 2.3; Tamblin, p. 3.
- Isharah 12.19; Tamblin, p. 38.
- Ashkian 2.12.
- Ashkain 12.2; Tamblin, p. 36.
