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Religion and philosophy are thought to be inextricably linked in the East. Confucianism is a belief founded on the ethics and philosophy of Confucius, a Chinese philosopher (Weiming, 2021). Confucianism is more commonly described as a social and ethical doctrine than religion. Confucianism does not have a deity, but it embraces the veneration of ancestors and Confucius as a wise teacher and master (Weiming, 2021). Confucius, also known as Master Kong or Kong Fuzi, taught a school of philosophical, sociopolitical and moral views that influenced East Asian culture and history. Generally, Confucianism highlights individual moral character, self-improvement through education, deterrence to elders and government, service and competence, and the notion that people and states/authorities are perfectible.
Confucianism is based on the premise that people spend their lives perfecting themselves and maintaining a healthy relationship with nature. The philosophy recognizes that the tian (heaven) idea is unique to Zhou cosmology and was related to the early Chinese affluent kings moral generosity (Weiming, 2021). In essence, this was termed dao, which was seen as how life worked and was neither a divine gift nor inherently earned (Weiming, 2021). In essence, people are born with a corrupt nature that can be regenerated through moral education. The notion stresses that the laws of appropriateness should lead and constrain appetites and that character should be fashioned via the orderly observance of ceremonies. The code profoundly influences habits by adequately managing emotions and ensuring inner harmony. Junzi, or gentleman, were people who followed these beliefs. Despite the hardships, Confucius became a man of honor, gaining the talents expected of those born into aristocratic homes. Music, carriage driving, and mathematics were among the abilities required. Confucius also became a master of a collection of literature known as the Confucian classics.
The brief narrative of Confucius life highlights the idea of individual moral character and self-improvement through education. First, Confucius demonstrated that even if an individual was not born into an aristocratic family, they could still be a gentleman or a noble. Second, Confucius had a great deal of love and respect for the family. Third, because Confucius was so passionate about learning, works like the classics were introduced. Fourth, Confucius wished to apply their knowledge to the betterment of society. Generally, the philosopher might have had a happy life as a successful teacher and scholar. Yet, Confucius heart and mind yearned for a chance to do something about the societal inequities that plagued the generation.
Confucius had various disagreements with the way the mandate of heaven was initially formed, albeit embracing the moral character of the order of heaven. At least two distinctions can be made to clarify the ethical standards. First, heaven (tian) was initially considered a spiritual realm populated by spiritual beings or gods (Weiming, 2021). However, Confucius remained silent on whether heaven was a spiritual sense. Confucius saw heaven as a type of reality that protects the moral order in the universe and, as a result, establishes the road or way (tao) for humans to achieve moral greatness. According to Confucianism, people must have a sense of morality and conduct criterion of loyalty, and a compassionate person must be beneficial to others (Feng, 2020). In essence, it is a form of reality that was not created by humanity, as even the most powerful emperors were subject to its command. Desires are restrained, and individuals must follow a strict moral code. Generally, there is no explanation or reason cited for Confucian virtue or views in many circumstances.
Confucianism supports proper behavior and highlights the significance of avoiding confrontation, societal responsibility, and elder submission and deference. Confucius felt that filial piety, as expressed in the bond between father and son, entails the son respecting and not violating the father, but also that the son can provide the father with accurate views or ideas (Feng, 2020, p. 287). Mencius expanded Confucius ethical notion of honoring the father and elder brother, and it eventually became a general moral norm accepted by all social strata. Mencius emphasized the importance of using filial piety to teach the people for them to comprehend the morals of filial piety and reverence for elders (Feng, 2020, p. 288). Confucianisms relationalism is exemplified by ceremonial practices such as greetings, respectful behavior, bowing to seniors, and pupils standing when a lecturer or teacher approaches (Baumann & Winzar, 2017). Additionally, Mencius stressed loyalty to the emperor in the emperor-minister relationship (Feng, 2020, p. 288). In essence, if individuals want to accomplish everything correctly, they must work with others and assist them in succeeding, which is precisely what the term loyalty means.
Confucianism emphasizes work ethics and better service to the people. Confucianism is expected to positively impact workplace conduct, especially service delivery (Baumann & Winzar, 2017). Personnel presentation in a service environment refers to a frontline employees general demeanor and ability to give a seamless and natural-flowing customer experience. Providing correct assistance while keeping a pleasant atmosphere during the process is a common goal in most industries. Confucian morality arose from a practical need to ensure the proper operation of families (Zhang, 2021). According to Zhang (2021), the ideology later became a liaison between individuals and the government, resulting in an organizational consensus between the household and bureaucracy. Confucius brought about a revolutionary idea that man deserved the right to govern through competence rather than inheritance. The primary condition of benevolence is to comprehend concepts of appreciating others from a positive perspective, reaching a mutual tolerance and ensuring good outcomes.
Finally, Confucianism emphasizes the notion that people and states/authorities are perfectible. Confucius endeavored to redefine and rejuvenate the family, the school, the community, the state, and the kingdom, which had been crucial to political stability and social order for generations (Weiming, 2021). Confucius refused to accept the status quo, stating that wealth was the most critical factor. The philosopher believed that virtue (de) was necessary for individual dignity, social cohesion, and political order, both as a personal trait and as a managerial need. Confucianisms fundamental role was reformist, ideological, and spiritual. As a result, it established a high standard for family interaction, with members treating one another with love, respect, and care for everyones needs. Additionally, it put more emphasis on the state, requiring the ruler to be a father figure to the people and to provide for their basic requirements. Moreover, it demanded officials advocate for change by speaking out against their rulers and refusing to serve those who were corrupt.
In brief, Confucianism promotes individual benevolence and education, individuals responsibility to serve the state and the concept that a people and its government are perfectible. Confucius identified a set of virtues, known as Confucian virtues, that a person must possess to be junzi. The attribute entails speaking, behaving, dressing appropriately, and respecting seniors in specific social contexts. Generally, through their teachings, Confucius made a profound impact on the lives of Ancient Chinese people and the current world.
References
Baumann, C., & Winzar, H. (2017). Confucianism and work ethicIntroducing the ReVaMB model. In The political economy of business ethics in East Asia: A historical and comparative perspective (pp. 33-60). Chandos Publishing. Web.
Feng, F. (2020). The modern examination of Confucian filial ethics. Open Journal of Social Sciences, 08(12), 286-294. Web.
Weiming, T. (2021). Confucianism. Encyclopedia Britannica. Web.
Zhang, J. (2021). Is the Confucian ethic a hindrance to economic development in China? Economic and Political Studies, 9(3), 255-314. Web.
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