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Confucius argued that moral power of the ideal ruler attracts those living in faraway lands. In other words, the ideal ruler is able to bring peace to the whole world. The morally ideal ruler wins hearts of his people simply by his benevolence without using force. Even if people are not willing to accept moral norms, the ruler should cultivate his own virtue to inspire people with his own example. Nevertheless, Confucius recognized that it was almost impossible to implement an ideal political order governed by a wise king able to inspire the whole world by means of his exemplary moral character.
Justice of Warfare
The issue of just war is of central importance to Confucianism. Confucius evaluated the justice of warfare applying more general ideals related to good government and leader. Even in the nonideal world of competing states marked by territorial boundaries, rulers should strive to meet those ideals, to the extent possible (Chapter 2, p. 31). Nevertheless, Confucius urged smaller counters to prepare to defend themselves against potential oppression. In nonideal world, small countries should have a well-trained army able to protect the nation.
According to the concept of Ren, peace is not an absence of violence. Peace refers to the united world that is governed by benevolence. In ideal world, one ruler would peacefully rule over the whole world without using any coercion. In multistate world, rulers should seek an opportunity to realize the ideal. Confucian vision of ideal society was discrimination free. Confucius believed that very person can be civilized and adhere to benevolence. Taking into account that it is hardly possible to unite all people under one ruler, peace is rather hypothetical. Moreover, when people are deprived of their means of support, rulers are incapable of securing the peace. At basic level, ruler must ensure that his people are fed.
Unjust war does not pursue peace or benevolence. In ideal world, all wars are unjust but in nonideal world wars between states can be justified. According to Confucianism, self-defense justifies military actions. It the territory ruled by benevolent ruler is attacked by unjust hegemon, the ruler is justified to mobilize the people for military defense (Chapter 2, p. 36). In addition, states an legitimately invade other states if the aim is to bring peace and benevolent government. For example, just rulers should try to liberate people who are being oppressed.
Social and Political Peace
Daniel Bell noted that in ancient China, social conditions enhanced the Confucian view that physical activity should be tied to the pursuit of nonmilitaristic virtues and that the test of success should be its contribution to moral and intellectual development rather than victory in warfare and international sporting competitions . While Confucius attributed significant importance to family, it was not a key to the good life or global peace. Notably, Confucius did not consider democracy to be a solution to wars. On the contrary, Confucius argued that ideal political system is minimal democracy with elite governing body (Bell). In other words, peace depends on the quality of political leaders.
Interestingly, Confucius emphasized that the main task of educational system is to identify the public-spirited elite with capabilities necessary to govern over the common people. Democratic elections, in particular, may have detrimental effect on minority groups.
Less democratic government are more effective in securing the interests of minority groups. Therefore, democracy can harm interests of minorities by promoting a national built on the culture of the majority group. Confucius did not accept democracy because it was and is advantageous for majorities while needs and wants of minorities are sometimes ignored for the sake of majority. The problem with democracy is that it fails to balance majority rule with minority rights.
Throughout the history, Confucians opposed Legalist government control and strived to reduce the state intervention in the economy (Bell). At the same time, Confucius supported constraints on the free market in the name of values. For example, the government is held responsible for securing the basic material welfare of people. In order to realize this aim, the government should apply the well-field system allowing farmers to use the land productively while supplying enough food to non-farming classes. In addition, Confucius was among the first philosophers who argued that ownership rights should be give to the family rather than individuals. Confucius believed that it would strengthen family values.
Humanistic Confucianism
Confucius presented a humanistic system that defined the moral and political code by the way of virtue ethic. For example, Moism opted for a utilitarian way to improve peoples material welfare, to install the social order of justice and to reform political structure (Evolution and Transformation, p. 69). There are significant differences between Confucianism and Legalism. According to Legalism, every person who violates the laws should be punished in order to maintain social order. According to Confucianism, universal law should lead every person who learns and practices them to goodness. Thus, Legalism and Confucianism are similar in essence but approach the notion of goodness from different perspectives.
The same principle of goodness should be integrated into all aspects of political, social, and economic life. A humane governor, for example, should abandon war and govern by moral power and good character. A ruler should present a good example for all people to follow. The peace of empire depends on the peace in the state, the state in the family, and the family is ones own self. Thus, the ruler does not have to use force to win the hearts of people. Power should be achieved through benevolence. Peace and harmony in society are the results of moral maturity. By practicing virtues, every person can become more humane and gain unbeatable moral power.
Understanding of humanness and righteousness comes from the understanding of human nature. Confucius believed that humans were similar by nature but separated by practice (Evolution and Transformation, p. 74). Mengzi, on the other side, pointed out that human nature was originally good, that people were born good, but not every person grew up to be a virtuous man. All people are born of material force with desires and feelings. A good person will not seek to destroy or to prolong his life but rather cede himself to the will of Heaven and will do nothing to violate his humaneness. Human nature is endowed with wisdom and piety, humaneness and righteousness.
The Way of Confucianism
Confucianism is based on the idea that Heaven, humans, and harmony are constituent elements of the Confucian War. Moreover, these three elements are not separable from each other. Way of Heaven culminates in the Way of Humans and is reflected in the Way of Harmony (The Way of Confucianism, p. 141). Moreover, the Way of Humans is the way of moral life; it is called humaneness and righteousness. Heaven serves as a source of meaningful life and provides humans with roots of wisdom and propriety. However, it does not mean that all people have righteous lives. Whether or not the good roots are fully developed depends upon how humans preserve their morality and cultivate their character. The Way of Heaven cannot be fulfilled if individuals do not carry it out in their everyday life.
In order to become fully human, people must develop and cultivate the qualities of their character and abandon bad qualities. Confucius believed that Heaven endowed all humans with sense of culture to search for the ultimate meaning of life. Dao, the Way of Heaven, is cultivated in personal experience through social interchange (The Way of Confucianism, p. 154). Virtue or righteousness is a quality but rather an ability to transform oneself into a better person.
To be a person of virtue is not a privilege of a ruler, it is a necessary condition for every person. It is a matter of personal responsibility as self-cultivation is a fundamental path to the spiritual transformation of the character.
According to Confucianism, when the moral and spiritual propensity inhere in human nature is frustrated by the external forces, the heart will be corrupted. While it is important to remove causes of moral impurity, Confucius insisted that it was impossible to remove these causes unless all individuals have succeeded in cultivating their own nature. Thus, every person should work on his own nature rather than blame others or external factors. Individuals are responsible for their own future and should search in their own heart for the ability to become good. Harmony is manifested in human character and is an inner state in which feelings and emotions are properly expressed. Whether or not inner harmony is achieved depends on every person and his self-cultivation.
Disorder and Chaos
Confucius argued that chaos and disorder developed from the misuse of rituals. The purpose of his teachings was to restore the value of rituals and to promote the rules of propriety. Chaos and disorder could not be corrected, prevented or avoided under a bad governor who did not act in accordance with the true values of his roles. Moral values and virtues could produce faith and trust in the people while punitive measures might stop violations of rules only for a short time.
The main concern of Confucius was with humans and humanity. He argued that the principle of humanity was the root of social relations and the foundation of the peace and stability of the state as well as individuals. Confucianism is centered on two assumptions: goodness can be taught and learned and society can be at peace under the guidance of wisdom (Confucianism, Confucius and Confucian Classic, p. 26).
In other words, Confucianism is a guide to harmony with the world. Confucius outlined the way to peace and stability in society. Ultimately, Confucius aimed to unite all people under one ruler able to become an example of morally pure individual. However, Confucius pointed out that this aim was not achievable because not all people were good or able to become good. Nevertheless, Confucius believed that every person is born good and should aim at nurturing and maintaining personal righteousness. The success of individuals development depends on the inner strive to become good.
In conclusion, concept of Ren or benevolence and righteousness plays important role in Confucianism. Confucius believed that use of force was not justified as true leaders should seek the way to win the hearts of people through practicing and improving their own self. Moreover, every person has an ability to develop and maintain his righteousness through daily practice of moral ethics. However, not every person is able to become good as it is a matter of personal choice and responsibility. Universal peace starts in inner harmony. Unless a person is able to develop his own righteousness, peace is not possible. Nevertheless, Confucius argued that all causes of human evil cannot be avoided but all people should strive to achieve harmony within themselves as well as with others.
Works Cited
Bell, Daniel. Beyond Liberal Democracy: Political Thinking for an East Asian Context. University of Princeton Press, 2006. Web.
Chapter 2. Just War and Confucianism: Implications for the Contemporary World.
Confucianism, Confucius and Confucian Classic.
Evolution and Transformation a Historical Perspective.
The Way of Confucianism.
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