Read Online A Short History of Chinese Philosophy by Yu-lan Fung - Free Book Online Page B
Authors: Yu-lan Fung
Ads: Link
others what you wish yourself." This is the positive aspect of the practice, which was called by Confucius chung or "conscientiousness to others." And the negative aspect, which was called by Confucius shu or "altruism,"
is: "Do not do to others what you do not wish yourself. The practice as a whole is called the principle of chung and shu, which is "the way to practice jen.
This principle was known by some of the later Confucianists as the principle of applying a measuring square. That is to say, it is a principle by which one uses oneself as a standard to regulate one's conduct.
In the Ta Hsileh or Great Learning, which is a chapter of the Li Chi (Book of Rites), a collection of treatises written by the Confucianists in the third and second centuries B.C., it is said: "Do not use what you dislike in your superiors in the employment ol your inferiors. Do not use what you dislike in your inferiors in the service of your superiors. Do not use what you dislike in those who are before, to precede those who are behind. Do not use what you dislike in those who are behind, to follow those who are before. Do not use what you dislike on the right, to display toward the left. Do not use what you dislike on the left, to display toward the right. This is called the principle of applying a measuring square.
In the Chung Yung or Doctrine of the Mean, which is another chapter of the Li Chi, attributed to Tzu -ssu, the grandson of Confucius, it is said: "Chung and shu are not far from the Way. What you do not like done to yourself, do not do to others....Serve your father as you would require your son to serve you....Serve your ruler as you would require your subordinate to serve you....Serve your elder brother as you would require your younger
O7O. CONFUCIUS, THE FIRST TEACHER
brother to serve you....Set the example in behaving to your friends as you would
require
them to behave to you...
^
The illustration given in the Great Learning emphasizes the negative aspect of the principle of chung and shu; that in the Doctrine of the Mean emphasizes its positive aspect. In each case the measuring square for determining conduct is in one' s self and not in other things.
The principle of chung and shu is at the same time the principle of jen, so that the practice of chung and shu means the practice of jen. And this practice leads to the carrying out of one s responsibilities and duties in society, in which is comprised the quality of yi or righteousness. Hence the principle of chung and shu becomes the alpha and omega of one s moral life. In the Analects we find the passage: The master said: Shen Lthe personal name of Tseng Tzu, one of his disciples J, all my teachings are linked together by one principle. Quite so, replied Tseng Tzu. When the master had left the room, the disciples asked: What did he mean? Tseng Tzu replied: Our master s teaching consists of the principle of chung and shu, and that is all. '"(IV, 15.) Everyone has within himself the measuring square for conduct, and can use it at any time. So simple as this is the method of practising jen, so that Confucius said: "is jen indeed far off? I crave for jen, and lo! jen is at hand! " (Analects, VII, 29.) Knowing Ming
From the idea of righteousness, the Confucianists derived the idea of doing for nothing." One does what one ought to do, simply because il is morally right to do it, and not for any consideration external to this moral compulsion. In the Analects, we are told that Confucius was ridiculed by a certain recluse as "one who knows that he cannot succeed, yet keeps on trying to do it. (XIV, 4-I-) We also read that another recluse was told by a disciple of Confucius: The reason why the superior man tries to go into politics, is because he holds this to be right, even though he is well aware that his principle cannot prevail. (XVIII, 7)
As we shall see, the Taoists taught the theory of doing nothing, whereas the Confucianists taught that of "doing for nothing.
is: "Do not do to others what you do not wish yourself. The practice as a whole is called the principle of chung and shu, which is "the way to practice jen.
This principle was known by some of the later Confucianists as the principle of applying a measuring square. That is to say, it is a principle by which one uses oneself as a standard to regulate one's conduct.
In the Ta Hsileh or Great Learning, which is a chapter of the Li Chi (Book of Rites), a collection of treatises written by the Confucianists in the third and second centuries B.C., it is said: "Do not use what you dislike in your superiors in the employment ol your inferiors. Do not use what you dislike in your inferiors in the service of your superiors. Do not use what you dislike in those who are before, to precede those who are behind. Do not use what you dislike in those who are behind, to follow those who are before. Do not use what you dislike on the right, to display toward the left. Do not use what you dislike on the left, to display toward the right. This is called the principle of applying a measuring square.
In the Chung Yung or Doctrine of the Mean, which is another chapter of the Li Chi, attributed to Tzu -ssu, the grandson of Confucius, it is said: "Chung and shu are not far from the Way. What you do not like done to yourself, do not do to others....Serve your father as you would require your son to serve you....Serve your ruler as you would require your subordinate to serve you....Serve your elder brother as you would require your younger
O7O. CONFUCIUS, THE FIRST TEACHER
brother to serve you....Set the example in behaving to your friends as you would
require
them to behave to you...
^
The illustration given in the Great Learning emphasizes the negative aspect of the principle of chung and shu; that in the Doctrine of the Mean emphasizes its positive aspect. In each case the measuring square for determining conduct is in one' s self and not in other things.
The principle of chung and shu is at the same time the principle of jen, so that the practice of chung and shu means the practice of jen. And this practice leads to the carrying out of one s responsibilities and duties in society, in which is comprised the quality of yi or righteousness. Hence the principle of chung and shu becomes the alpha and omega of one s moral life. In the Analects we find the passage: The master said: Shen Lthe personal name of Tseng Tzu, one of his disciples J, all my teachings are linked together by one principle. Quite so, replied Tseng Tzu. When the master had left the room, the disciples asked: What did he mean? Tseng Tzu replied: Our master s teaching consists of the principle of chung and shu, and that is all. '"(IV, 15.) Everyone has within himself the measuring square for conduct, and can use it at any time. So simple as this is the method of practising jen, so that Confucius said: "is jen indeed far off? I crave for jen, and lo! jen is at hand! " (Analects, VII, 29.) Knowing Ming
From the idea of righteousness, the Confucianists derived the idea of doing for nothing." One does what one ought to do, simply because il is morally right to do it, and not for any consideration external to this moral compulsion. In the Analects, we are told that Confucius was ridiculed by a certain recluse as "one who knows that he cannot succeed, yet keeps on trying to do it. (XIV, 4-I-) We also read that another recluse was told by a disciple of Confucius: The reason why the superior man tries to go into politics, is because he holds this to be right, even though he is well aware that his principle cannot prevail. (XVIII, 7)
As we shall see, the Taoists taught the theory of doing nothing, whereas the Confucianists taught that of "doing for nothing.
Similar Books
