Components of Confucius's Thought: An Analytical Study

The primary concern of Confucius is the misery and the distress prevailing in the society because of the immorality of its people. He presents ideas and thoughts to remove these immoralities. He was concerned with the improvement of the government's and society's level of morality. Lorenz (20 August 2007), states that "[h]e was convinced that the problem with government and society was a lack of virtue." Almost all the virtuous qualities of Confucius' consideration are stated in the above description. Sincerity, a willingness to learn, restrained desire for material things, and loyalty' are the key-terms of the moral life of man. He also advocated a form of moral life that includes filial piety, knowledge of ritual and poetry, humility, self cultivation and a code of conduct. Confucius argued,

"If you are virtuous, people will be attracted to you (and, if you are a ruler, your government), willing to provide you with help and information, and happily follow orders." (1:10, Analects; 4:25, Analects; 2:3, Analects) (Lorenz, 20 August 2007).

The stages of Confucius' moral doctrine can be defined, according to ethical pattern of western philosophy, as `Being, Doing and Ends'. (Confucius K'ung fu-tzu or Kongfuzi) His philosophy bears similarity to that of Immanuel Kant. Through these fundamental virtues `benevolence, charity, humanity, love,' a human being exists. Confucius defines it as "Aì rén," "love others." [Analects XII:22] (Ross, 2007). A human being exists as a corporate part of the society by his Doing or Means. This is the `Yì' in Confucian thought. Morality, duty to one's neighbor and righteousness are its features. Confucius said, "The gentleman (chün tzu,) understands yì. The small/mean man (hsiao-jen,) understands lì." [Analects IV:16] Again the master says, "what you don't want yourself, don't do to others" [Analects XV:24 or 23].

"Profit, gain, advantage" are not considered to be a proper motive for life. In Confucian thought longings for material gain is the mother of all wrong. This is the source of temptation therefore it to be checked. Indeed the essence of Confucian morality is the restraint of self-interest. But this is not the complete self-denial as the limitation is clearly marked by the necessity of the self so far as it is not harmful to other.

References

Lorenz, Megaera. (20 August 2007). What Confucius Thought. http://www.volconvo.com/forums/421843-post1.html

Ross, L.Kelley. (2007). Confucius- K'ung-fu-tzu or Kongfuzi http://www.friesian.com/confuci.htm