Analects and Ethical Philosophy

Introduction

The work known as the Analects is mainly a collection of sayings and conversations of Confucius about the relationship of the individual and society in the ethical philosophy. Chinese philosophical thinking has always been elitist. Few Chinese thinkers would accept the liberal assumption that is the epistemic equality premise that no person or group possesses superior moral insight. The rulers of Confucius's time, however, due to their political ambition and personal vainglory to enlarge their states were increasingly drawing solely from the penal code for their statecraft. Traditionally, Chinese statecraft was twofold that involve the relationship of the individual and society in the ethical philosophy and also that is when dealing with aristocrats the rulers used ritualistic junctions instead of penal codes but employed physical punishment for ordinary people. What Confucius tried to do was to make rituals available to all members of society and thus rationalize their use as the only legitimate statecraft. Confucius believed penal code and punishment should be allowed, but only when necessary, and even then, minimally. This universal of rituals may be understood as the uniquely Confucian way of self-empowerment.

Discussion

Chinese philosophical thinking has always been elitist about the relationship of the individual and society in the ethical philosophy. Few Chinese thinkers would accept the liberal assumption that is the epistemic equality premise that no person or group possesses superior moral insight. In addition, of course Confucian service about the relationship of the individual and society in the ethical philosophy in the Analects is less about guiding and controlling others than it is about demonstrating one's own virtue. Leaders gain respect by being respectful to others, they inspire moral action by acting morally themselves, and they earn the people's trust by being honest with them. “When the ruler is correct,” says Confucius, “his will is put into effect without the need for official orders. When a ruler's person is not correct, he will not be obeyed no matter how many orders he issues” (Analects, trans. 2006, 13.6). Rules and punishments do not amount to leadership; rather, they cause people to become evasive and shameless. “If however, you guide them with virtue,” says Confucius, “people will have a sense of shame and will rectify themselves” (Analects, trans. 2006, 2.3).

Confucius admits in the Analects of the individual and society's relationship in the ethical philosophy that this kind of leader is rare that is “the mere existence of such a ruler would cause the common people throughout the world to bundle their children on their backs and seek him out” (Analects, trans. 2006, 13.4). It takes a special kind of confidence and moral strength to lead by means of virtue rather than by power, but virtue is moral strength and power. Leadership for Confucius is simply the natural expression of virtue: “The Virtue of the gentleman is like the wind, and the Virtue of a petty person is like the grass, when the wind moves over the grass, the grass is sure to bend”.

Moreover, in ...