Achieving Social Harmony

Social harmony is one of the goals of Confucius. It is the unity between all the people of a certain state or community. In achieving this social harmony, Confucius laid down the steps in educating the self towards the goal. 

First, achieving social harmony can be a big responsibility and so Confucius says that each person must first attain harmony in a small group. This small group, moreover, is identified by Confucius as the family. The family is the basic community in which one can attain social harmony. It is in the family that the person creates and develops the right kind of virtues needed for him to carry a big responsibility sooner. It is in the family that a person learns how to act properly in accordance to the virtues. To be a good person outside of the family can be attained if the person learns and shows how to be good within the family. To be a good family man can be an indication that the person has really created and developed in him the virtues that a good states man must have.

The second step is the extension of the first step. Social harmony can be acquired through the partnership of the government and the people. The government cannot bring in harmony in the state without the help of the people and vice versa. The two must must help each other. With this, Confucius is saying that the state is the extension of the family. What the person has created and developed in the family is broaden in the state. If the family man is to be a states man, he is to protect the welfare of the state. He is to take care of the health and relationship of the people just like what he has been doing as a family man. The virtues demanded of the family to a person is the same as in the state but it requires much in terms of value as it is also imposes a higher responsibility.

The third step in achieving social harmony concerns more on how the states man or the government official runs the state. Confucius said that the government official must run the state not by the use of law or force, as it only makes the state unstable and the people jealous which will eventually end up in chaos, but  a government which is run by virtues. Doing what is good and proper. The leader must set as a role model for the people to work. The leader must inspire people to also help in achieving social harmony.

The last step in achieving social harmony is creating a change in the state. This is to say that with the influence of the leader, the people, as a family, worked together and created a change or shift in the state. They made the social harmony achievable. 

All these steps contribute to the unity of the people which helps them be closer to the goal or ideal state for Confucius which is a state with social harmony. 

Synthesis Paper 1.D

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius in the way he lays out of the steps of self-cultivation?

The Philosophy as demonstrated by Confucius is something that deals with ethics or morality. Confucius is focusing on cultivating a person to be morally principled all throughout the persons life. If the person is with morality, he will then know what is good and bad, so he will be well guided in knowing what to do when certain situations confront him.

Morality is the quality of being in accord with standards of right or good conduct or a system of ideas that fall into those same categories (i). Meaning a person with morality is perceived to be a man who is good and this quality is what Confucius wanted to have in every person to be able to achieve unity within the society.

The unity in the society can only happen if the people are working together. The people cannot work together if they are against morality or goodness. If a person is against goodness, then he will not work with the group because he has a better agenda that is meant for the self. Goodness is not meant for the self only but also for the others. Therefore, morality has to develop in the self first. The development of the sense of goodness in a person can only happen if he is open to be good. He must first know what he aims to be and sticks his mind to be it. A man who aims to be ethical should develop the habit of being ethical. This is to say that he must form a habit of being good and stick to it. The habit of being good, however doesn't just apply to your actions but also to your thoughts.  The actions and thought must coincide with one another to practice being good both in actions and in though. The two must also be done even if no one is watching. The goodness that a person has doesn't apply to selected days but a person must be consistent upon the thinking and acting of goodness.

To be a man of morality needs constant acting and thinking of goodness. Confucius Philosophy deals with ethics or morality. It is what is perceived to be good. For me, Confucius wanted a person to be morally principled to be able to distinguish what is right and wrong. Then to be able to follow what is morally good. When one has chosen goodness, it will be easier for him to help in the society because his thinking is for the betterment of their state. When his thinking will be the same as the others then it would really bring unity to the people which will be a tool to achieve something greater.


___________

Source:
(i) http://www.allaboutphilosophy.org/definition-of-morality-faq.htm

Analects 12:19

Chi K’ang Tzu asked Confucius about government, saying, “What do you think of killing the wicked and associating with the good?”  Confucius replied, “In your government what is the need of killing?  If you desire what is good, the people will be good.  The character of a ruler is like a wind and that of the people is like grass.  In whatever direction the wind blows, the grass always bends.”  [Analects 12:19]


Today, I will try to interpret the above analect which is part of "The Chun Tzu as Philosopher-King" in Achieving Social Harmony.

If a person is to be Chun Tzu or a noble man, even if he do not proclaim it, the people will know. His actions and words will be enough to testify his greatness. In relation to governing a state, Confucius says that, although implicitly, a leader must be a little or be like a noble man. He must be embody in him the values of a noble man. In this way, a leader could be effective in governing his people for the values speaks of goodness. When a person becomes a noble man, he is showing pure intentions. His actions will justify what he is saying. According to the above analect, if the leader is to be good, then it will influence his people to be good. The people will act in a good way since they saw that their leader was sincere in what he commands. They will see how dedicated he is in bringing the whole state to greatness. The good character of the leader will be reflected to his people and they will obey him. In the past blog, there I said that a leader, for Confucius, should not take in force to gain obedience and respect from the people as it would only bring the opposite. In here, it is stressed that violence is not the key to social harmony. Violence is not the right tool to discipline as it disruots social harmony and creates chaos. The non-violent act which is the act of goodness and pure intentions is more closer to bring social harmony as it promotes harmony in the self and the others. Whatever a person does will reflect on his actions and when the actions are of pure acts, then people would believe in him. If the person will continue standing up for his words, then he will gain obedience from them. In this way, social harmony is slowly achieved.

Analects 12:7

Tzu-kung asked about government.  Confucius said, “Sufficient food, sufficient armament, and sufficient confidence of the people.”  Tzu-kung said, “Forced to give up one of these, which would you abandon first?”  Confucius said, “I would abandon armament.”  Tzu-kung said, “Forced to give up one of the remaining two, which would you abandon first?”  Confucius said, “I would abandon food.  There have been deaths from time immemorial, but no state can exist without the confidence of the people.”  [Analects 12:7]

Today, I would try to interpret the above analect from the topic "Regulation by Virtue, no Law or Force" in Achieving Social Harmony.

From the title of the topic itself, "... no law or force" Confucius' way of governing is not through violence. He wanted for leaders to rule with the use of virtues, something that demands the people to obey him without the use of proper manners. He wanted to promote peace and order in a way that no one is being harassed in any way be it physically, mentally, emotionally, economically, etc. For Confucius, the way to good governance is through non-violent acts. Using of force to earn the approval of the people will give no good. This would only disrupt the social harmony.

In the above analect, Confucius points out that wealth and power is not the most important part in the government. It is the confidence of the people. The confidence of the people is the trust and respect for each other and for the leaders which results in an optimistic kind of view. This lets them be unified despite the battles they are facing. The lack of food and armament cannot fully bring the society or state down. Yes, it will bring chaos but the most important thing that should not be lost or lacking is the people. Through the battles, their would be deaths but it does not tore down everything. According to Confucius, a state cannot stand without its people because accomplishments in the state is best done if there are more people who will act upon it. "Two heads are better than one" according to the saying. Better results are sought if the people are working together. If there are no people acting, little achievements can be seen.

In a state, the confidence of the people is important to bring the state to its highest possible position. Without them, improvements can be so slow. The confidence of the people starts with the right treatment of the leader/s. The confidence of the people can only be gained when the leader is not imposing something through the use of force. Right manners, and rules of propriety must be observed. The positive connection between the people and the leader/s brings or strengthens the social harmony that Confucius was seeking. The two bodies of the state should be in agreement to have a unified body and ways of governing.

The Great Learning, Chapter 10

The Book of Odes says, “How much the people rejoice in their prince, a parent of the people!”  He likes what the people like and dislikes what the people dislike.  This is what is meant by being a parent of the people.  [The Great Learning, chap. 10]


Today, I decided to try to interpret the above excerpt from the book The Great Learning which is from the topic "The State as a Big Family" in Achieving Social Harmony.

The above analect is trying to say that a state must be like a family. That a person must treat everyone as someone whom he can rely on. Someone who will always be there when he needed someone. They should help and support each other to let each one grow in any ways. The father in this family is the prince since he is the head of the state. As a father, the prince will act as the head of the family. He is always there to provide the needs of his people. He makes sure that he will be able to please them and correct the necessary wrong doings. He fights for his family and makes sure that he treats everyone fairly to ensure the bond and tie that keeps them together. The line "he dislikes what the people dislike" means that he makes sure that he keeps all his people away from danger. He makes sure that they are always safe. Another thing is that this means that he listens to his people. He patiently talks to them and listen to their opinions. He does not make decisions all by himself. The people also get a part on the conversations concerning state matters.

"This is what is meant by being a parent of the people". The prince as the father does not act alone, he is with his children. All together, they settle things. The prince does not separate himself from his people, instead he lives with them to get closer to them, to keep the bond in the relationship, to make their state a more unified and solid state.

Analects 13:18

The Duke of She told Confucius, “In my country there is an upright man named Kung.  When his father stole a sheep, he bore witness against him.”  Confucius said, “The upright men in my community are different from this.  The father conceals the misconduct of the son and the son conceals the misconduct of the father.  Uprightness is to be found in this.”  [Analects 13:18]

Today, I would like to interpret the above analect which is part of the topic "The Family as the Basic Social Unit" in Achieving Social Harmony.

I have two possible interpretations in the said analect.
1.
Unlike the Christian tradition especially Catholics, when one has done something wrong, even if he/she is a member of your family or part of your friends, the person must not cover up the mistake he/she has done. He must tell the truth, when he knows, even if it means destroying the relationship between them. It is considered a good moral act if the man stays truthful and honest despite loosing something, in this case, the relationship. The same scenario is seen in the town She, as mentioned in the above analect. In the Confucian perspective, its the other way around. One is considered good when one keeps the bond and the relationship of the family. In the said analect, the family member must stand with the other even that person has done something wrong. He /she must protect and ensure the safety of the other.  This perspective can be noticed to some mothers. There are some mothers who loves their children so much that if their child gets into a fight, they scold the enemy and blame him/her for starting it even if their child was the real one who caused the fight. They would cover up the mistake of their child just to prove to that they care for him/her and that they try to keep the mother-child tandem.

Uprightness, according to Confucius, is being loyal to the family. The loyalty is not measured by the bad deeds the family member has done. It does not matter if the family member has done wrong but what is more important is the bond that ties the family together.

2.
In the said analect, it can also be understood that the father must correct the mistake that his son has done and the son must correct the mistake his father has done. The uprightness that can be seen here is different from my interpretation in the first one wherein the mother tolerates the wrong doing of his son just so to show that she loves him/her. In this interpretation, the way the father shows his love is not through tolerating him by standing up with him but by standing up against him at first and tries to hide those misconduct by letting him realize his wrong doing and trying to correct them. The son, on the other hand, must also do the same but the son should not do this in the manner that he thinks he is greater than his father and he is superior over him, rather he should do this still with great respect to his father. He must know that he is just the son and the father is his father. He must know that people do make mistakes and his father is no exceptions to it but that doesn't mean that when he is right and his father is wrong, he would look at himself at someone higher than him. There should still be the respect over the elder as depicted in the Confucian way of living.

Uprightness in this case is still staying loyal to the family, keeping the bond that ties them together but it is not through tolerating the wrong act. Uprightness is correcting the misconduct, letting the person grow through this while keeping the relationship between the family members.

Analects 7:18

The Duke of She asked Tzu-lu about Confucius, and Tzu-lu did not answer.  Confucius said, “Why didn’t you say that I am a person who forgets his food when engaged in vigorous pursuit of something, is so happy as to forget his worries, and is not aware that old age is coming on?”  [Analects 7:18]

Today, I decided to interpret the above analect.

This analect is still part of the previous lesson which is "The Steps in Becoming a Chun Tzu" particularly on the topic "Making the Will Sincere". This analect is saying that a man who has a sincere will and is focused on achieving the goal of the will do not care on the material things in the world. He does not even care of the aspects of his temporary body. All he cares is the fulfillment of his goal which is morally inclined, therefore his soul, which is permanent, benefits of it and the achievement of the goal will last forever. The man who has a sincere will forgets about the troubles his temporary body and being is facing. This man values more the pursuit on morality than the pursuit of temporary happiness this world brings. He believes that there is something much greater than what the world he is living now and that is why instead of focusing on this temporary life, he focuses on the aspects of the permanent life he has which will bring better results. Indeed, this focus on the permanent life brought Confucius to his goal which is to become a noble man and even a sage. His achievement on the permanent life even brought happiness in his temporary life. This achievement he believes is the greatest achievement anyone can have because it is something that lasts forever.

Synthesis Paper 1.C

What is Philosophy as demonstrated in Ancient Chinese Philosophy by Confucius in the way he characterizes the ideal human being?

Confucius identified a problem in the society which is the social disorder rooted in the incorrect use of names. Confucius said that the solution to this problem is that the noble man must be educated to the things that would help him in identifying and solving the problems. The noble man must consist the following virtues. Human-heartedness, a man must act according to and for humanity. It is where a man must know humanity to be fully human and be able to serve humanity. In order to achieve this, he must be with other people. The man does not live on his own but lives with other people and builds relationship with them. He respects his position in the society and does not boast of whatever he has achieved. A man of humanity is not selfish. He cultivates himself as well as he cultivates the others but he does not make them dependent on him. Another characteristic of a human-hearted person is he understands each ones view. The man of humanity weighs down each possibility and does not make quick judgments but when he do, he stands for it. A man of humanity does everything he believes and says. Next, Righteousness. A noble man does everything right. He is honest in his intentions meaning he do things also for the welfare of the other and not just for the self, he is not pretentious in doing his works meaning he is doing things because he has a clear intention and purpose, and he is fair meaning he judges according to rightness and not kinship. Next is Propriety.The noble man knows how to respect proper rituals and knows how to act properly in accordance to the society's standards. A man of propriety knows how to be proper even in the smallest details and he sticks to standard norms. When a man is a man of propriety, he knows what to act  and when to act it. Because of this, the man allows harmony between the people in the society and to the society itself. Lastly, Knowledge. A noble man must learn his self, his strengths and weaknesses, to be fully human. When the man accomplishes this, he then tries to know the world and other human beings. When he already knows something, he then evaluates it. Those learnings which will be helpful to him will be then acted by the man. The completion of the knowledge relies on the action the man will do after knowing them. Knowing is essential in dealing other people. The knowledge that the man has will help him in sensing other people's intentions. This will help him warn himself if the other is being inhuman.

Based on the characteristics of an ideal human being, which is to be a noble man, Confucius' philosophy can be seen as developing a person which can be of use to the society. The person is to have the virtues mentioned above in order to fulfill the obligation and role he is tasked to do. It is basically to form a man responsible to carry all his duties and responsibilities to contribute in the formation of harmony in the society. Confucius' philosophy is to create a perfect society that is united in doing all things that are based on the moral principles. Confucius stated that the a man must follow the standard norms of the society which he stated to be morally inclined. That following those is right. The standards are basically made to let people know what is perceived to be right and wrong, thus if people are to observe this, then there is harmony in the society. His philosophy is concerned in creating harmony despite the differences that is why he said that a noble man is to have the above mentioned characteristics. He formulated this because he believe that a noble man must be good and upright and being a noble man, following everything said, will contribute in the formation of harmony in the society.

The characteristics mentioned should be the characteristics of a noble man in order to be a man of humanity, a man which lives for the cultivation of his self and for the others. Through his unselfishness, he creates peace between him and the others, thus he contributes in bringing harmony to the society.

Analects 6:5

Confucius said, “About Hui (Yen Yüan), for three months there would be nothing in his mind contrary to humanity.  The others could (or can) attain to this for a day or a month at most.”  [Analects 6:5]

Today, I would try to interpret the above analect.

In this analect, Confucius is trying to teach us how to tell whether a person is sincere in accomplishing his will. In here, he says that when a man is focused on his goal and is sincere in achieving it, then he cannot be easily swayed by some external force. He can go on for months or up until he reaches his goal, but if the man is not sincere and not focused on the goal, then he will just go on for days. Whenever the person feels tired or distracted by some things, he will eventually give up on it or withdraw for the moment.

Confucius is saying that the man with a mission or purpose must stick to his mission or purpose. For example, if the man wanted to be a superior man, then one of his characteristic must be a man of humanity. In order to achieve this, the person must know first his purpose in doing for him to be motivated. After that, he must know how eager he is in attaining his goal. The eagerness drives the will to be sincere and focused for it is when the person is in his eager-ness stage that the want-ness to attain the goal is still flaming. When someone is on that stage, all his focus is diverted to things he will do just to reach the end point. If a person wanted to be a superior man, then he will be a man for humanity. All his actions, mind settings must not be contrary to humanity. The person strives hard for him to follow these in order to be a superior man. If the person is eager to achieve his goal, then he will do the necessary things and avoid the unnecessary just for him to be a superior man. If he is that determined, then he can go on for months without being swayed by some distractions. Since he has a mission or purpose, then he must stick to it to remind the self of the victory to be sought if he reaches his goal.

Analects 12:17

Ch’i K’ang Tzu asked Confucius about government.  Confucius replied, “To govern (cheng) is to rectify (cheng).  If you lead the people by being rectified yourself, who will dare not be rectified?”  [Analects 12:17]

Today, I will try to interpret the above analect.

Confucius believe that the world is in chaos and it needs someone to change it. The kind of leader that Confucius desired is described in the analect. In it, Confucius said that a good leader is the one who knows that he himself is need of change. Since every leader has his own way of governing and running the society, then each one wanted to change the form of government of the previous leader. The new leader must know that in order to change the ways of the government, he must also be willing to change his self for the betterment of the society. The kind of change the leader may act is the adjusting from a normal citizen to a responsible ruler. Also, he may change in accordance to the change he wanted. For example, he ordered that no one must throw garbage in the streets. As a leader, he must also change his ways in accordance to his order, so he must follow the rule he imposed. Since he is a leader, he must be the first one to perform the change he wanted. He must set as a good example to his people. If he is willing to change, then the people will feel and see this his sincerity. If then, the people will obey their ruler. They would also want to change their ways. In that case, they would also follow the rule given by the leader.

To be a leader doesn't mean that he will just command. A true leader is the one who commands and follows what he commands.It is then that his people will obey him for they saw his sincerity in everything he commands them. If the leader will continue to follow, then he will gain respect from his people because of the dedication he is exerting in his work.

Analects 1:14

Confucius said, “The superior man does not seek fulfillment of his appetite nor comfort in his lodging.  He is diligent in his duties and careful in his speech.  He associates with men of moral principles and thereby realizes himself.  Such a person may be said to love learning.”  [Analects 1:14]

Today, I will try to interpret the above analect.

In this analect, Confucius reveals an attitude in which an ordinary man may apply to be a superior man. This attitude is that a superior man do not find satisfaction with what the world offers. Confucius is trying to teach that a superior man does not seek comfort with the material things. A superior man always thinks of something higher and valuable than that of what can be found in the material world. For a superior man, what is important is the realization of the self. When one got to know the self, then that is the person's real happiness, his real satisfaction. The person gets the satisfaction through joining other people who has the same goal (be a superior man) as the person has. But the person must be watchful because the people in which he is associating might not be with the same goal as he has. The man must know that being a superior man is thinking or acting based on the moral principles. The man must not be easily fooled by the words that the other people says and the names they claim to be.

The process of associating the self to other morally principled people is said, according to Confucius, to be a man who loves learning. This maybe because the person accepted that he does not know everything that is why he is willing to learn from others. He knows that he cannot solely rely on his experiences in teaching him how to become a superior man. The man acknowledges that he is not a perfect person that is why he is constantly learning and is constantly in need of learning.

Analects 4:24

Confucius said, “The superior man wants to be slow in word but diligent in action.”  [Analects 4:24]

Today, I would try to interpret the above analect which is part of the topic "Rectification of the Mind".

After acknowledging that the self does not know anything, inquiring to know the world better, and making the will sincere, the person comes into the final step which is correcting the mind.

In the above analect, Confucius is trying to say that the action must overcome the words. It is not good that a superior man is good in words but not in deeds. It is better that the superior man is good in actions but not in words for the actions reflect the personality and thinking of a person. The words can be manipulated, it can be pretentious but the actions cannot be manipulated nor it cannot pretend. Maybe there is this one point wherein a person acts as if his words and actions go well together, but the truth of his identity cannot be hidden for long. Sooner, his real attitude and his real behavior will show. Words are easily spoken but actions to the words spoken is hard that is why the superior man must only speak few words but lives according to it. He must stand on everything he says. Also the analect is trying to say that what the mind thinks is not always right or correct, it is sometimes unrealistic. The superior man must always be careful of the words he speaks so that it will not be hard for him to act upon it or to live it. He must also correct the way his mind think so that he may not say anything that is contrary to his actions or he may not say anything that he cannot live by. A superior man must be less in words but more in actions.

The Rectification of the Mind is the last step towards becoming a superior man. Here it teaches the person to think first what he will say for his words will reflect the kind of attitude he has. His words must define who he is. He should make sure that everything that comes in his mouth is something that he believes in, something he can act upon.

Analects 19:6

Tzu-hsia said, “To study extensively, to be steadfast in one’s purpose, to inquire earnestly, and to reflect on what is at hand (that is, what one can put into practice)—humanity consists in these.”  [Analects 19:6]

Today, I would try to interpret the above analect which is part of the topic "Making the Will Sincere".

The first two steps in the development of the superior man talks about gaining knowledge and applying it to a person's life. The third step of the development of the superior man strengthens the first two. It drives the two to work. In the anlect, Tzu-hsia is saying that studying and acting must not be just for nothing. The person is eager to study because of something that he has been longing for. Meaning there must be a reason in which he is doing such things. Having a reason on it doesn't just stop there. There must be a strong conviction to the person's self. He must every now and then know and remind his self about his reason and this reason can be his goal. Setting and making clear what the person's goal is in doing what he has been doing will make him pass every trial he will face. Because he has this foundation, in which he can go back to just in case he forgets he is doing what he is been doing, he cannot be easily swayed with the different possibilities that may come in his way. This makes him steadfast in attaining his goal. The person will know that his will is already sincere when he is voluntary doing all the works and does everything just for him to get closer to the goal. His will will become sincere if his actions are saying the same without pretending. Meaning his actions are consistent, his actions are all driven to the goal. Gaining knowledge and learning from it is driven by the strong will the person has.

Over all, before doing something, the analect is trying to remind us that there must be purpose behind it. Behind this purpose is a will, a strong intention, in which it will let the person to continue in what he intends to do. Setting the will and acting on the will will make the person work and, maybe, a step closer to his goal. Making the will sincere makes him a step closer in becoming a superior man.

Analects 2:15

Confucius said, “He who learns but does not think is lost; he who thinks but does not learn is in danger.”  [Analects 2:15]

Today, I will try to interpret analects 2: 15 from the topic "Learning" which is the second step of the development of a superior man.

In the first step of the development of a superior man, it teaches a person that in order to acquire knowledge, a person must know that he doesn't know everything and that leads him on gaining knowledge through inquiring. In the second step of the development, using the above analect, Confucius is trying to say that it is not enough that a person just acquire knowledge for it will be good as nothing if it only stays in the mind. He is trying to say that whatever one learns, it must be seen through his actions. The knowledge gained can teach a person on how to deal with possibilities but if this knowledge only stays in the mind without practicing it, then the person may be put in danger because he did not act upon what he have learned. The same thing will happen if the person does not gain any knowledge. If the person is not eager to know and only rely on the learnings he will eventually get through routined/ everyday life experience, then he will be lost because these experiences can not really tell you all the things that you will need to know. If a person will only wait when his experience reveals knowledge, then he will not learn much and when confronted with possibilities, he will be in danger.

The learning that Confucius is saying requires the effort of the person to know and reflect upon what he has known. After he has reflected on his learnings, it must be then put into action. It is through action that the learning is asserted. When the action becomes a habit, it will help him in developing the virtues that a superior man must have.

Analects 2:17

Confucius said, “Yu, shall I teach you [the way to acquire] new knowledge?  To say that you know and say that you do not know when you do not know—that is [the way to acquire] knowledge.”  [Analects 2:17]

In this particular day, I would try to interpret analects 2:17 from the topic "Investigation of Things".

This analect is teaching us that the best way in which one can acquire knowledge is when he learns to accept that he do not know everything and that he is open to know something. In order for man to be able to exercise the virtues, he must first know the basic principles of it and this basic principles are not readily known by him because man is a limited being. Therefore, man needs to know, man needs to learn. In order for him to learn, he must acknowledge first that he doesn't know. In the West, this is called the Socratic Ignorance, knowing that you do not know. It is claiming to the self that there are certain things in which man needs to know through being educated by others. If one recognizes this, he asks, and by asking, he gains new knowledge, new learning. This is the best way in acquiring knowledge according to Confucius. Man should first know that he doesn't know everything and let himself be educated by others (people or experiences).

In this way, knowing that he doesn't know, wonder starts to spark in the man's mind. If the goal of the man is to be a superior man, then he inquires more on how to be a superior man. He inquires because he knows that he needs to be educated to reach the goal, he accepts that he is not perfect, that he is in need of learning. In this process of learning, there he starts to investigate to the things that are essential on reaching the goal. In that stage, he weighs down possibilities, he yearns to know what it is or what it feels like to be a superior man.

Analects 1:12

Yu Tzu said, “Among the functions of propriety (li) the most valuable is that it establishes harmony.  The excellence of the ways of ancient kings consists of this.  It is the guiding principle of all things great and small.  If things go amiss, and you, understanding harmony, try to achieve it without regulating it by the rules of propriety, they will still go amiss.  [Analects 1:12]

In this particular day, I would try to interpret the analects 1:12 from the topic "Li as the Cardinal Virtue".

In the said analects, it is said that doing what is proper is the principle in which its most important function is bringing harmony in the society. Harmony, in a sense, that it unites the people towards one goal. Confucius is telling that a person, in order to be a fully superior man, must act according to what is proper. It must be something in accordance to what the society perceives to be proper. If the man acts according to it, there will be no chaos among men. This principle is what the kings have. The king governs his people in a way that it pleases them. Therefore, the king adopts to the ways of his people but the adopting doesn't mean that the king is always adjusting to the ways of his people. He still knows that he is superior to them. What the king was adopting to is in the way of mingling with them to gain respects from them. When a king seats on the throne, he doesn't change everything all at once in order to satisfy himself. His main goal is to cater all the needs of his people and protect them against harm. In order for this to be achieved, the king must adjust to their ways and settle with it to know what they need. It is somehow lowering down to reach out to his people. The king's adjusting is done through respecting their ways of living just as long as it doesn't violate any moral law. Another thing that Confucius is telling is that if one has a good intention, then the ways in which he will accomplish it must not violate the moral law. That his way must be something proper. If one has a good intention yet uses force (violence), then the intention becomes useless. All of his efforts will all be good as nothing.

Overall, Confucius is saying that a man must, in all his actions, act according to what is proper to establish harmony among men. Harmony and propriety goes together. Man doesn't act to what is proper without bringing harmony and achieving harmony without doing what is proper is useless. They always go together and if in case one of them is not observed, then it would create chaos among men that may mislead them in journey of the Way.

Analects 7:15

Confucius said, “With coarse rice to eat, with water to drink, and with a bent arm for a pillow, there is still joy.  Wealth and honor obtained through unrighteousness are but floating clouds to me.”  [Analects 7:15]

In this particular day, I would try to interpret this analect from the topic "Yi as a Cardinal Virtue".

As I come to read more analects, I discover ideas that may constitute in knowing what the Philosophy is for Confucius and later on for the Ancient Chinese. I discovered was that Confucius' teachings are so focus on doing things that are in accordance to what is proper and if one will disobey, then he will drive himself out of the Way. One of the ideas that constitute the acting in accordance to propriety is righteousness. Righteousness, as used in the above analect, is doing something that is morally fair. It is gaining wealth and honor without having to put someone in danger or without taking advantage of the others. Confucius is saying that if a person gets only few yet worked hard for it and gained it righteously, then he must be happy for it for what matters most is not the amount of what he has but the accomplishment of having it. Gaining something in a good way will bring him eternal happiness for he has a clean heart unlike gaining it in an unrighteous way, he will never be happy for everything will seem less. Confucius described gaining wealth and honor through unrighteousness as floating clouds because just like clouds, these wealth and honor will soon be gone and will be fading away. Goodness will always triumph over evil. Clouds will vanish in sometime and so is evil.

This particular analect teaches me to be happy and contented for what I have. It is saying that I should not be blinded by the material things the world offers. I should have to stay grounded and only aspire for things that I could reach. Wishing for something greater may lead me on a different path away from the Way. Although I am not saying that I should not be wishing for something great. What I am saying is that I should remind myself to face the reality and not let these dreams and aspirations take over my reality. For once I let them eat my reality, then there is a big chance that I will do things that may not be according to what is proper which is not what Confucius' teachings are saying.