The basic meaning of yi (义) is “reasonable” and “proper.” It has two extended meanings. One is the proper basis and standard for people’s actions. The other is to adjust one’s words or deeds to meet certain standards, under the guidance of moral judgments. Scholars in the Song Dynasty used li (理) or “principles of heaven” to interpret yi, and considered yi to be the reasonable standard defined by the “principles of heaven,” and hoped that people’s words and deeds would fall in line with the “principles of heaven.”
In ancient days, this term had two meanings. One, it referred to correctness or orthodoxy, specifically in the interpretation of ancient classics. The term was often used as part of a book title, such as Correct Meaning of The Book of Changes and Correct Meaning of Mao’s Annotations on The Book of Songs. Two, it referred to principles of justice that were universally accepted and righteous. In modern times, the second meaning has prevailed. Today, it has become one of the core values of the Chinese society.
The six basic elements were drawn from The Book of Songs by scholars of the Han Dynasty to promote the state’s governance, social enlightenment, and education. The six are: feng (ballad), which offers an insight into the influence of a sage’s thinking on ordinary folk customs; fu (narrative), which directly states the goodness or evilness of court politics; bi (analogy), which criticizes mildly the inadequacies of court politics by comparing one thing with another; xing (association), which extols a virtue by making an indirect reference to some other laudable thing; ya (court hymn), which shows the proper way of doing things as a norm for posterity to follow; and song (eulogy), which praises and promotes virtue. All the six elements were originally used by Confucian scholars to expound on the creative techniques in The Book of Songs. Later, they were used to emphasize creative styles of all works of poetry. They also served as essential principles of literary criticism.
This belief is advocated by Mencius(372?-289 BC). He holds that upholding righteousness is an essential attribute of a dignified man, and without it one would lose his moral standing. Life is precious, but survival should not be the only thing that is important in life. When one faces a choice between saving life and upholding righteousness, he should give life to uphold righteousness.
Literally, this term means the rules and orderliness of heaven and earth. According to Zuo’s Commentary on The Spring and Autumn Annals, Zichan (?-522 BC) of the State of Zheng proposed the concept to explain the essence and justification of rites. Zichan believed that the movements of heaven and earth followed eternal rules that created a consistent and rational order. Man too should imitate this in word and deed in an orderly, rational, and proper way. The constraints that rites place on human behavior, and the resulting social ethics and harmony are all manifestations of these laws of nature. The expression later came to mean anything that is proper, or any reasoning that is justified.
When faced with gain one should first consider and distinguish whether the obtainment of gain is in accord with morality. This is a Confucian criterion for dealing with the relation between righteousness and gain. Between the pursuit of gain and the upholding of morality a conflict has long existed. Because people more often than not may covet personal gain and overlook morality, their actions may go against virtue and violate the law. Against this kind of situation Confucius (551-479 BC) advanced the stand of “thinking of righteousness in the face of gain,” proposing that people should strive for gain on the basis of the principle of morality. He who knows morality is a man of virtue, and he who blindly pursues gain is a petty man.
This term means sending an army to fight a just war, similar to the present idea of “fighting for righteousness.” Since ancient times, the Chinese people have held high esteem for an army sent to war for the sake of justice. Here yi (义) means stopping any aggressive act of violence, and eliminating the suffering of the people. War is an act of violence, and no one should initiate a war. Instead, war is a last resort to resist and prevent any violence inflicted on the people. The term demonstrates the ideals of justice and benevolence upheld by the Chinese nation.
A state should regard righteousness as a fundamental benefit. The debate over righteousness and benefits has been a constant theme of discussion in the Chinese history of philosophy, because benefits were often seen as personal profits that might be wrongfully gained. Taking righteousness as the most important kind of benefit was a basic concept upheld by ancient philosophers. Neither a person nor a state can survive without benefits. However, ancients emphasized the integration of righteousness and benefits. They believed that benefits could be materialized only when combined with righteousness, and the two should stay in harmony. One must not seek personal gain at the expense of righteousness. According to this concept, a government must not vie with commoners for benefits, nor should a state vie with another state for benefits for itself only. One must always strive for mutual assistance, shared interests, balance, and win-win outcomes.
A person of virtue takes righteousness as a fundamental principle to guide his or her acts. A “person of virtue” refers to dignitaries or persons with great talent or moral quality. Righteousness means morality and justice, as well as derivative concepts such as social norms and duties. This concept demonstrates that the qualities of the elite are shown by their righteous acts and social responsibilities.
A person who repeatedly acts immorally will only end up in total failure. Buyi (不 义) is an act which violates the principles of yi (义 righteousness). Righteousness is the moral code broadly accepted by a society; it is synonymous with yi (宜 propriety), meaning the observance of what is fit and proper. The Chinese have championed righteousness since ancient times, believing that all acts, whether those of individuals or of a nation, should be based on righteousness. Anyone who breaks laws, harms the country or the people, or commits numerous acts of wrongdoing will come to no good end.
A state that has a strong army but acts without righteousness is bound to be destructive. Since ancient times, all rulers with high ideals have pursued a wealthy state and a strong army. However, there is a more important principle than this, i.e., the principle of righteousness which is a supreme ethical pursuit of the Chinese nation that is above all material interests. A strong army that practices no righteousness is bound to bring harm.
Gain means all factors conducive to the survival and development of individuals and groups. The ancients often contrasted gain with righteousness. There is private and public gain. The former is related to individuals, their families or special groups, and consists of such things as goods, money, reputation, power and status. When personal interests clash with the interests of others, people tend to achieve gains for themselves at the expense of other people’s interests. Public gain is shared by everyone in society and mainly means a large population, abundant property, good public order and high moral standards. Proceeding from different perspectives and viewpoints, ancient China’s schools of thought had conspicuous differences in their interests and attitudes in regard to gain.
The basic meaning of the term is love for others. Its extended meaning refers to the state of harmony among people, and the unity of all things under heaven. Ren (仁) constitutes the foundation and basis for moral behavior. It is also a consciousness that corresponds to the norms of moral behavior. Roughly put, ren has the following three implications: 1) compassion or conscience; 2) virtue of respect built upon the relationship between fathers and sons and among brothers; and 3) the unity of all things under heaven. Confucianism holds ren as the highest moral principle. Ren is taken as love in the order of first showing filial piety to one’s parents and elder brothers, and then extending love and care to other members of the family, and eventually to everyone else under heaven.
Li (礼) is a general term for social norms which regulate an individual’s relationship with other people, everything else in nature, and even ghosts and spirits. By setting various regulations about ceremonial vessels, rituals, and systems, rites define an individual’s specific status and corresponding duty and power, thereby differentiating between people in a community in terms of age, kinship, and social status. With such differentiations, the rites determine the proper position of each individual, thus achieving harmony among human beings, and between humanity and everything else in nature.
Zhi (智), originally written as zhi (知)a different Chinese character representing knowing), means intelligence. It suggests clear cognition and good judgment of right and wrong, advantage and disadvantage. Intelligence shows both one’s awareness of other people and events as well as one’s ability to conduct introspection. Confucianism believes that people should have intelligence so as not to be confused by complexities of life and be able to act in conformity with ethical and ritual standards. However, excessive use of intelligence may lead to deception and fraud. Therefore, Daoists tend to view intelligence with suspicion and disapproval.
This term means acting in good faith. Good faith is one of the principal ethical standards one should observe in order to establish oneself in society. However, one must comply with ethical principles in honoring a promise. If a promise goes against ethical principles, one should not blindly deliver it. Confucianism stresses the importance of acting in good faith for both rulers and people: A ruler must keep his promises made to the people so that they will abide by his decrees; one should be honest and truthful towards friends.
The original meaning of li (理) was the texture of jade; later it was extended to contain three meanings: (1) the physical forms or proprieties of things, such as length, size, shape, tensile strength, weight, and color; (2) the universal laws followed by all things and beings; and (3) the original source or ontological existence of things. The last two meanings are similar to those of dao. Scholars of the Song and Ming dynasties were particularly interested in describing and explaining the philosophy known as li (理), and considered it as the highest realm, giving rise to the School of Principle which dominated academic thought in the period from the Song to the Ming dynasties.
The term means the universal law observed by all things in heaven and on earth as well as by human society. Confucian scholars in the Song and Ming dynasties held that the essence of heaven was natural law, and they regarded natural law as the realm of ultimate significance. Natural law is the essence or the source of things, deciding the inherent nature of humans and things. It is the law of nature and the foundation of moral conduct in the human society. Natural law transcends visible, concrete things, but it also exists in each concrete thing. In terms of human nature, natural law expresses itself in the innate good nature one is bestowed upon by heaven, as opposed to “human desire.”
The four initiators are buds of four virtues: ren (仁), yi (义), li (礼), and zhi (智), or roughly benevolence, righteousness, propriety, and wisdom, which Mencius (372?-289 BC) believed were all rooted in man’s mind. Commiseration is the initiator of benevolence. Shame is the initiator of righteousness. Deference is the initiator of propriety and a sense of right and wrong is the initiator of wisdom. The four initiators are naturally possessed by man. They are fundamental features defining a human being. Man should fully cultivate and develop his inherent kindness, then he can accomplish the four virtues, and consequently become a man of virtue or even a sage.