History of Chinese Beliefs: Confucius, Mencius and a Comparison to Christianity

In China the development of new beliefs and changes in beliefs have taken place as dynasties have come into power and decline. Ti started as a tribal lord, became a supreme god in the Shang dynasty, then changed and developed into a fusion with nature, destiny and virtue starting in the Chou dynasty. This development began in the Chou dynasty as reasoning for conquering the Shang. A dependency on a supreme god changed to a dependency on oneself in the pathway of virtue and/or principle. In what appears to be an avoidance of what happened with Feudalism and the aristocratic families and in the Warring States Confucius supports advancement through education in his teachings. Confucius further established Humanism by teaching and writing the 'Analects'. Humanism has been and is a major factor in the beliefs in China which continue to develop and change ({3}*pp. 31-33).

In the Analects verse 14:37 Confucius addresses Heaven as a being that knows him which implies that there is a divinity not just nature worship, in my opinion. 14:37 Confucius said, "Alas! No one knows me!" Tzu-kung said, "Why is there no one that knows you?" Confucius said, "I do not complain against Heaven. I do not blame men. I study things on the lower level but my understanding penetrates the higher level. It is Heaven that knows me ({2}*p.43)." Confucius supports humanistic thought in that he encourages people to rely on themselves and not think about heaven that much. Yet, he never actually denies that there is a God. He also accepts that Heaven exists intertwined with destiny and the way. In this sense, I do not believe that Confucius is completely a humanist. He is partially a humanist and partially not. It is as if he is accepting that divinity exists along with heaven yet he does not approve of worship. However, there are philosophers that argue and believe that this is just a personification of nature and not actually a reference to a divinity. Further, Confucius does not believe that people should worship or dwell on thoughts of heaven. He does the same thing with human nature in that he considers human nature good. Yet, he implies that human nature can be bad at times and has a portion of badness ({2}*p.22). Confucianism does not conflict with other beliefs in that he does not deny the existence of other beings or a divinity dogmatically. By implication, he is accepting that these things do exist in his admonition not to think about them that much.

Confucius main theme is considered humanism. His main message is to be educated, strive to be in the Way and that leaders should influence their followers by being examples of benevolence instead of using oppression ({4} p.41). He encourages people to work within the system and follow the rules of propriety. He feels that the path of benevolence is virtue and proper treatment of others so that a good example is set instead of using force and punishments. His five virtues are courtesy, magnanimity, good faith, diligence and kindness ({6} p.26). He encourages gentlemen to be poor and follow propriety rather than gaining riches and departing from propriety ({6} p.27). Further, the gentlemen tries to help others in order for them to have success ({6} p.31). Following propriety is more important to Confucius than gaining wealth or personal success. Leading by setting a good example is the way rather than the use of capital punishment according to Confucius ({6} p.33). He is not in support of the use of force contrary to what he experienced by living through the Warring states period when several states were rivals and at war. Government, in his opinion should be virtuous so that the governed will also be virtuous and hardships can be avoided. This shows a preference for constancy and stability rather than conquest. The violence and uncertainty of his time influenced him in this. The feeling in his teachings is to let your destiny be and stay within propriety even if that means being poor and unsuccessful. This seems like Calvinism or fatalism in a way as if destiny cannot be changed. Yet, the implication is that one could change destiny by transgression but should not. Being satisfied and enjoying living life is the feeling of some of the Chinese Classic poetry and song. The song 'Agriculture' is about the daily routine on a farm through the months and the seasons with a regular and steady structure. Confucius is in support of steady structure like the song 'Agriculture' represents in an agricultural setting as the singer goes through the seasons ({5}pp.164-5). However, I would call his main theme the first steps in the direction of humanism. He has not let go of divinity or heaven yet, in my opinion. He also admits in Analects 5:11 that we are not capable of following the way (*1). This implies that we require divine intervention in order to be benevolent since the way is too difficult for us. He does think that human nature is mostly good. Yet, he is not dogmatic about this and does not discuss this in depth as Mencius does later. To Confucius we are also capable of bad behavior and he leaves the argument open ended ({2}*p.22). We are a bit bad. I think Mencius is flawed to go further with this argument and become decisive that human nature is completely good. Yet, Mencius developed benevolence and the way into a more profound heart attitude than Confucius had.

Confucius analects reflect similarities to Christianity. They have similar tenants in benevolence and the way. The gentleman also must take on an otherworldy attitude and think about "the way" instead of profit or hunger. The way is more important than survival according to Confucius. This is like Christians living on earth and following a heavenly king and kingdom that is not on earth. Christians also must deny gaining profit or food in order to stay in the path. Mencius later developed these tenets making them heart attitudes and feelings that are more similar to Christianity and having a savior in one's heart. Confucius set the stage for this further development with his virtues in a sense creating a belief with a possibly different type of divinity than Ti. However, Confucius virtues are not as in depth as Mencius made them and they fit better as predominantly chivalry with a hint of humanism, in my opinion.

The Golden rule and Confucius Analects 5:11 is another similarity with Christianity (*1). Confucius also stresses that people should have proper manners even if they are living with barbarians. This is similar to turning the other cheek when wronged in Christianity. I am not saying that I think Confucius is a Christian. Yet, I am saying that his precepts are not wholly humanism either. He never mentions Ti the Supreme Being. Yet, he is not dogmatic about getting rid of the idea of God or heaven. Therefore, I would not call Confucius completely humanist. In my opinion, he took steps in the direction of humanism. Yet, he was actually on a quest for a return to chivalry ({2}*pp.4-6, 16-17, 34).

References
{1}. http://www.confucius.org/main01.htm Full Text of The Lun Yu (499 sayings).
{2}. Chan, Wing-tsit. A Source Book in Chinese Philosophy. Princeton: Princeton University Press, 1963. (ISBN 0-691-01964-9).
{3}. Murphey, Rhoads. East Asia: A New History. 3rd edition. New York. Oxford University Press, 2003.
{4}. Murphey, Rhoads. East Asia: A New History. 3rd edition. New York. Oxford University Press, 2003.
{5}. Excerpts of Zhou period poetry from Waley, Arthur, trans. The Book of Songs: The Ancient Chinese Classic of Poetry. Evergreen ed. New York: Grove Press, 1960
{6}. DDLS Web Confucius Selections from "Humanity," "The Gentleman," & "Government by Personal Virtue," DeBary, Wm. Theodore, Wing-tsit Chan, and Burton Watson. Sources of Chinese Tradition. Vol. 1. New York: Columbia University Press, 1960.