East Asian Conception of Human Nature: Understanding Confucianism

NB: We do not resell your papers. Upon ordering, we do an original paper exclusively for you.

NB: All your data is kept safe from the public.

East Asian conception of human nature is outlined by Confucians who argued that the world is sustained by three powers of the universe: Heaven, Earth, and humans. These powers cooperate in the organic cosmos and are the origin of all things. According to Confucianism, Heaven generates everything, Earth nourishes while humans perfect them. Confucianism is more than a tradition rooted in Chinese culture and it is not a new value system developed by Confucius.

Nevertheless, Confucius has played a central role in defining East Asian philosophy. The East Asian conception of human nature is founded on the idea that all humans should seek dao, the ultimate purpose of life, originated in Earth and Heaven.

The Way (dao) is the core concept of the world and it is used to explain the ultimate meaning of human existence. Confucius focused on how to apply the governing Earth and Heaven to humans and life and how to find the Way of life (Yao, The Way of Confucianism 3).

The purpose of dao search is to restore harmony of the world, harmony between humans and the surrounding world. According to the East Asian conception of human nature, dao originated from Earth and Heaven and is, therefore, the source of the meaning of human life. It is the foundation of harmony in the world. It is the source of peace in society and good human life. If society stops searching for the ultimate Way, it will fall into chaos.

Unlike Christianity or Islam, for example, Confucianism is based on the idea that despite human destiny, people are endowed responsibility to practice dao in their everyday and spiritual life. Harmonious oneness to the universe of humanity and the surrounding world should be sought throughout life. Once harmony is achieved, the ultimate purpose of humanity will be understood. “Through a unity between metaphysical/materialistic Heaven and social/moral humanity the Confucian understanding of the organic universe is extended to human realms, and the perfection of human virtues has acquired a spiritual value” (Yao, The Way of Confucianism 140). In other words, harmony with the world leads to the continuous perfection of human nature.

Confucius’ main concern was with humans and humanity. He believed that these two principles were the foundation of all social interactions, stability, peace, and prosperity of the state as well as family and individuals. Confucius argued that goodness can be taught and learned and that peace in society is possible only when humans are guided by wisdom. “Devoting himself wholeheartedly to solving human problems, Confucius propagated the value of education, virtue, and self-cultivation” (Yao, An Introduction to Confucianism 26).

From one side, Confucianism is not about religion even though it is based on faith in destiny and Heaven. Every human has a mission that is endowed by Heaven. Confucius was not a religious leader, in particular, but he managed to transmit the ancient culture which was a perfect model for future societies.

Heaven itself, for example, is the opposite of the Earth. It refers to the universe and the material world. It can be said that Heaven, rather than the Earth, is a metaphysical representation of Nature. From a spiritual perspective, Heaven represents a Supreme Being who rules over the material and spiritual worlds. From a moral perspective, Heaven is the source of ethical principles which guide human behavior. In simple words, Heaven is the source of Natural Law. More importantly, Heaven is the Ultimate Reality to which humans are responsible in terms of fulfilling their destinies (Yao, The Way of Confucianism 142). Dao predetermines human destiny and underlies human life.

Confucianism is a school of thought as well as the state religion. Its vitality is generated through learning and education as well as renewed in practicing the learned doctrines. For Confucius, learning depended on reading, understanding, and deliberating. Today it is the study of the Way both in inner self (self-exploration) and in external practices (daily activities). The purpose of learning is “promotion of virtuous actions and the cultivation of a moral character, as Confucius made it clear that ‘A person of virtue studies the Way in order to love people’” (Yao, An Introduction to Confucianism 30). In addition, the process of learning is concerned with human destiny and nature. In other words, humans should learn to transform themself and retain their own virtuousness.

From standpoint of morality, Confucianism is very common to modern moral systems. Confucian ethics is based on inner motivation and personal responsibility for the results. Thus, when a person is evaluated, his conduct is judged from the standpoint of his inner morality. Confucius repeatedly taught that it was of primary importance to observe all rituals but it was even more important to have a sincere heart (Yao, An Introduction to Confucianism 32). If there is no humaneness inside, there is no value in committing to religious rituals. In addition, Confucius argued that if to look at how a person acted, if to examine his motives and preferences, the character of that person could not be concealed.

According to Confucianism, morality revolves around family relations between parents and children, brothers and sisters, wife and husband. These relationships are the foundation of fulfilling human responsibility to each other. Moreover, family relationships are the perfect manifestation of a sincere and conscientious heart (Yao, An Introduction to Confucianism 33). However, the East Asian conception of human nature is not limited to family relations. On the contrary, Confucius took family virtues as the cornerstone of perfect social order and peace in the world. Family is the fundamental unit of the human community. Therefore, harmonious family relations lead to a harmonious society.

Confucius employed moral instruction and ethical persuasion with the hope to find a solution for social problems which arise from the lack of will to practice moral virtues. According to Confucianism, solutions for social problems should be enforced by rules of rituals through the path of education and self-cultivation.

Confucianism is oriented towards morality and ethics is a central part of it. East Asian conception of human nature emphasizes human weaknesses: people may not be strong enough to commit themselves to moral life. Therefore, humans need persuasion and even enforcement to adapt moral principles while adaptation of moral principles is strengthened with continuous daily practice.

Confucius paid a lot of attention to the role played by rulers in maintaining peace in society. For example, Confucius wrote that “the destiny of a dynasty depended upon the continuing blessing from Heaven” (Yao, The Way of Confucianism 144). It was strongly believed that the new Dynasty had to receive the Mandate from Heaven and the preservation of this Mandate was required. For example, Confucius argued that peace and mutual respect in royal families were the most reliable guarantee of stability in society. If there was no peace in the royal family, there would be no peace in society as people would not be encouraged to adopt moral values. Thus, morality and harmony among people as well as with the surrounding world start with harmonious relationships among royal family members.

Heaven is referred to as the greatest ancestor of humans – it has constructed human life and endowed humans with their nature. Thus, Heaven is the creator of humans and regulates the way humans behave and thinks. As Confucius argued, Heaven “commands humans to practice humanness and righteousness, to be ashamed of what is shameful, and not to be concerned, like the birds and beasts, solely with existence and profit” (Yao, The Way of Confucianism 146). Moreover, Heaven is the supreme governor of the universe as well as the justest administrator of human affairs. Heaven is the final sanction of human behavior and social changes.

The Ultimate Way of Humans is the way of moral life. Heaven, as the source of everything and everyone, is also the source of a meaningful life. It provides humans with the beginnings of humaneness, wisdom, and propriety. However, it does not mean that all humans are inherently good. The roots of good can grow into humaneness if humans preserve their hearts and mind as well as cultivate their character.

The dao cannot be fulfilled if humans do not understand their destiny and refuse to carry their mission through everyday life. Humans are endowed with the sense of transmission of culture. In other words, humans search for the ultimate meaning in life through cultural inheritance. The dao is cultivated in personal experience and social intercourses. The core of human nature is to preserve the culture and animate the moral tradition.

Notably, according to Confucianism, “when the moral and spiritual propensity inherent in human nature is frustrated by the complex of external causes, the heart/mind will be corrupted” (Yao, The Way of Confucianism 157). It is the responsibility of every human to remove these causes of evil. On the other side, Confucius argued that all causes of evil cannot be completely removed unless all humans cultivate their own nature and make their character righteous willingly. Confucianism gives the answer to the question “how to become good” – the search for moral perfection is the search for transcendental breaking through one’s moral limitations.

According to the East Asian conception of human nature, all people have the sources and resources of becoming good within themselves. Heaven endows all people will pure hearts but not all humans are able to uncover and maintain their own morality. However, the concept of evil does not donate a metaphysical reality – it is rather a moral concept defining a moral situation in which actions of a human are conducted in a wrong way (Yao, The Way of Confucianism 160). In addition to definitions of good and evil, love must be a root of government. The dao is the fundamental ethical system sustained by moral virtues. In other words, human nature is composed of three elements: government, love of others, and rituals. Thus, people are governed by their own moral values.

For many years after the death of Confucius, Confucianism or the East Asian perception of human nature was not supported by people. Its teachings were considered prominent but it did not enjoy any privilege. Confucianism was criticized for its failure to provide adequate answers to the problems of life. In addition, Confucianism was related to the religious sacrifices of the state and was often referred to as a religious doctrine. It implied a system of observance of rituals, disciplines of behavior, and faith in the teachings (Yao, An Introduction to Confucianism 28). Confucianism was a cult of the learned and cultured, it was the continuous tradition to take part in interpreting and applying the doctrines outlined by Confucius.

In conclusion, Confucianism was not just another religion or doctrine aimed at making citizens blind followers of the state ruler. Confucianism has become a philosophy of East Asian conception of human nature. Confucius encouraged humans to believe in destiny while assuming responsibility for everyday actions. He divided the universe into three vital elements: Heaven, Earth, and humans. These three elements work together and cannot be separated.

If there is no Way in every human activity, there will be no prosperity in society, no peace in the state, and no stability in the government. The search for the ultimate purpose of life is endless and there was not a single human being who managed to discover or realize the true meaning of life. In summary, Confucianism is the philosophy of life that aims at directing humans to self-exploration and harmony with the surrounding world.

Works Cited

Yao, Xinzhong. The Way of Confucianism. Cambridge University Press, 2000.

—–. An Introduction to Confucianism. Cambridge University Press: 1-35. Web.

Click Here To Order Now!

East Asian Conception of Human Nature: Understanding Confucianism

Do you need this or any other assignment done for you from scratch?

We have qualified writers to help you.

We assure you a quality paper that is 100% free from plagiarism and AI.

You can choose either format of your choice ( Apa, Mla, Havard, Chicago, or any other)