Adult and Sage (Essence of Confucian Ethical Morality)

Author: Tang Kailin, Zhang Huacheng
Publisher:
Publish Date: 1999-01-01
Features: The Spring and Autumn Period was a time of social upheaval and turmoil known as "the collapse of rites and the disintegration of music." The old social order faced a severe crisis. From the social root, this was due to the emergence of a new representative of productive forces—the landlord class. These newly privileged social elites possessed strong economic power and were dissatisfied with their political status, which did not match their economic strength. They demanded more political rights and challenged the old system and old order. Various political forces stepped onto the social stage, proposing their own interests and demands, forming many political and cultural centers, and giving rise to a variety of different schools of thought. The Confucian school emerged in this social and historical context.
First, the kinship-based family and the patriarchal hierarchy, which were built upon the foundation of small-scale natural economy, served as the social basis for the emergence of the Confucian school. Ancient China transitioned from tribal clans to a state society. From the perspective of the rise of the state, it had an inseparable connection with the kinship-based family. However, during the Xia and Shang dynasties, the succession of power was not yet strictly regulated. By the Zhou Dynasty, with the perfection and strengthening of the patriarchal system, it permeated all aspects of social life. The modern scholar Wang Guowei conducted a detailed examination of the Zhou Dynasty system, revealing its typical feature of the unification of the line of succession (the political lineage of the state) and the kinship lineage (the bloodline of the family). In this social and historical form, the Son of Heaven was the highest patriarch, with his eldest son succeeding as the Son of Heaven and the remaining sons becoming vassals. The vassals were the patriarchs of the states, with their eldest sons succeeding as vassals and the remaining sons becoming high ministers. High ministers were considered small patriarchs within the state and also the heads of local communities. Below them, in order of the patriarchal system, came scholars and commoners. The political lineage and the kinship lineage were completely aligned, with the family and the state being structurally identical. Administrative heads at all levels were also the highest leaders of the bloodline clans, making the patriarchal system the most fundamental institution of society.
After the Qin and Han dynasties abolished the feudal system and established prefectures and counties, the family and the state no longer coincided in form. However, due to the development of ancient productive forces, the small-scale natural economy of the family-based production units remained the economic foundation of social life, and the family and the state did not fundamentally separate. During the Zhou Dynasty, upholding this kinship-based and patriarchal hierarchical social system was manifested in the practice of rites. Confucians were originally ritual specialists who implemented and promoted rites, serving the ruling aristocracy to consolidate the existing social system. This was the fundamental duty of Confucians. In the turbulent Spring and Autumn Period, the aristocratic class gradually declined, and Confucians transitioned from being dependents of the aristocracy to a relatively independent social class. Forced to rely on their cultural advantages for survival, they evolved from ritual specialists into political advisors and teachers. However, they remained defenders of the existing social system, consciously taking on the task of promoting and justifying rites, gradually forming a more complete theoretical system.
Due to the unity of the political and kinship aspects of rites, the Confucianism that interpreted and promoted rites carried a strong patriarchal and ethical color. It understood and handled interpersonal relationships based on the concepts of kinship and bloodline, emphasized tradition, advocated the value of the collective, stressed hierarchical order, and pursued social harmony. The benevolence and righteousness it advocated were derived from the respect for one's own family and elders, as expressed in the saying, "love your own old and young, and extend that love to others." This led to the formation of a logical chain of analogy: from the bond between father and son to the duty between ruler and subject, from the respect between brothers to the trust between friends.