Interpreting Confucianism as inhumane based solely on the perception of rituals organizing behavior may oversimplify its philosophy. Confucianism emphasizes ethical conduct, social harmony, and filial piety, aiming to cultivate virtuous individuals. While rituals play a role in this framework, it's essential to consider the broader context and teachings of Confucius before concluding on the alignment with inhumanity. According to Kant, freedom is to act freely and autonomously, to act according to a low I give myself, not according to the physical laws of nature or the law of cause and effect. From the aspect of sincerity, Li refers to the uification of behavior and heart, which has the same meaning as Kant's idea of freedom.
In terms of social and political system, Li means the division of social ranks and the distribution of responsibility in order to maintain social order and ensure justice. Chinese social system may be called that of the family state because under it the state is conceived of terms of the family. In China , the social organization is automatic and hierarchic because in a family the authority of the father is naturally superior to that of the son. This is the same as what the Li refers to.
Religions caused the birth of the metaphysics and monotheism in western culture. But in Confucian culture, there is no clear theological view. It just encourages reverence for the natrue of life and the universe. It can be said that Confucian culture has prevented us from having the same situation as the West. So, Li or other rituals doesn't conflict with human emotional instinct and free spirit. And we can't draw the conclusionthat Confucius is in line with inhumamnity.
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On the "limitation" of Li
•Some people believe Li or rituals are about organizing and structuring social and personal behaviors, and thus seem to conflict with human emotional instinct and free spirit. Then, can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?
•Post your answers online.
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I don't think Confucius' theory is inhumanly consistent. Confucianism does, as Russell said, require people to be rational and to "stay on the front line." This is just part of Confucianism. It is to "restore oneself", which is not to suppress human nature. Under the requirement of Li, people can still express themselves freely. If there is no scope and people are allowed to let themselves go, there will be no order at all. Therefore, "Li" for us is to regulate improper behavior, correct improper remarks, and is a tool for us to reach a higher level of prosperity.
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No, we cannot draw the conclusion. Rituals are necessary for Chinese society, because Chinese social system which is also called family state has a very clear hierarchy. According to Chinese social system, it needs Li to maintain social order and adapt to society. As for Kant's idea of freedom, when you like a animal,seeking anything you want from natural necessity, you are not really freedom. Real freedom is opposite of this kind of necessity. So, freedom is not doing what you want to do. You must act according to a law you give yourself. You obey your thirsty for restricting from Li and this is freedom that Kant believed. So, Li doesn't conflict with freedom.
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I think the opinion is false. The reasons are followed.
It requires us to further analyze the definition of human emotional instinct and free spirit.First of all, people's emotional instincts can be based on Confucius's idea of etiquette. It does not contradict the development of man's free spirit. Human instincts are biological and social. Biology of human instincts has the universality of biological laws, and society of it refers to the precipitation and circulation of thousands of years produced under modern human civilization, years by years, Confucius's thought is accepted by human civilization and is the crystallization of human thought.
Secondly, Confucius's Confucianism is conducive to the development of Chinese civilization. It is the norm of behavior with essential content in the various ways of human society. It can promote the better development of civilization, especially at the level of moral literature, such as Confucius's Four Books and Five Classics, as well as its interpretation of etiquette, benevolence, and gentleman, which are beneficial to the education of future generations.
Finally, the etiquette of Confucianism can make people's behavior and thoughts develop more freely in a more standardized way, rather than restraining people's free spirit this way can promote beautiful, and favorable ideas and free spirits being born， further developing freely. It effectively curbs and decreases the free development of bad ideas that are harmful to social development. -
Social life is orderly, and etiquette is a kind of order that people abide by in social communication, which plays an important role in regulating people's behavior. Man is the pursuit of freedom, but the observance of etiquette and man's freedom is not contradictory, but dialectical unity. Observance of etiquette is an important way for people to obtain freedom, and it is also an important guarantee for freedom.
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It's important to approach historical figures and their philosophies from a nuanced perspective. Confucius, as a prominent Chinese philosopher, emphasized the importance of social harmony, moral cultivation, and ethical behavior. While Confucianism does promote certain rituals and hierarchical structures, its ultimate goal is to create a harmonious society and cultivate virtuous individuals.
Bertrand Russell, a philosopher himself, may have had his own interpretations and criticisms of Confucianism. However, it is essential to consider different viewpoints and context when evaluating such claims. It would be inaccurate to conclude that Confucius's philosophy is inherently inhumane based solely on one individual's perspective.
It's worth noting that Confucianism has played a significant role in shaping East Asian societies and has been adapted and interpreted in various ways throughout history. The relevance and application of Confucian principles may vary across different cultures and time periods.
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On the one hand, the discussion and conclusion of Confucius' human nature thought is to return to Confucius' own problems and concerns, and present his way and original intention of understanding human nature; On the one hand, from the Angle of ideological history, it is to reveal how his view of human nature guided and triggered the subsequent development of Confucian human nature theory. Confucius' understanding and judgment of human nature originated from the basic standpoint of becoming virtuous through practice. First of all, he does not make a generalized and theoretical discussion of human nature, but pays attention to the concreteness and particularity of human nature. The purpose of Confucius is to guide scholars to develop a differentiated path to virtue based on their own characteristics from the standpoint of learning for themselves. Secondly, he does not regard human nature as a fixed fact, but sees the internal tendency and possibility from the performance of scholars' likes and dislikes. These two points are directly derived from Confucius' basic position and inner concern of learning for oneself, which are different from the later themed theory of human nature. Although there are some specific differences in the theory of human nature, they generally inherit the same framework. This consistency stems from their common ideological source - Confucius. Of course, from Confucius to the seventy sons after learning, also includes the ideological transformation. Confucius held a purely practical position, and his observation and judgment of human nature served this purpose. After seventy, the study needs to lay the groundwork for the study path through the thematic explanation of human nature. This is also the inevitable development of The Times.
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1.What is freedom?
According to the video on Kant's idea of Justice，we can draw a conclusion:obeying our desires or to act according to the law of nature is “heteronomous”，while freedom is the opposite of that，and we call it “autonomous”.Kant thought that freedom is to act freely and act according to a law I give myself. People are able to exercise their rights and pursue their objectives without external hindrance.
2.Why does the traditional Chinese society's economic and political structure need "Ritual"?
According to “Maritime Countries and Continental Countries”on page 24，we know：In political structure，traditional China，compared with Greece (city state)，is the family state.Its social organization is automatic and the authority of the father is naturally superior to that of son. So that traditional China needs ritual to maintain and protect the hierarchy.
In economy，traditional China is a Continental country.People had less opportunity than people of Maritime country to see different people and different customs，so they were not accustomed to change and had no desire for it .Therefore，they need ritual to satisfy themselves so that they don't need to change.
3.Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?
The Hellenistic tradition in Western culture has a profound influence.It stimulated the development of metaphysics. This philosophical trend guided individuals beyond sensory experiences to seek higher truths. Simultaneously, the religious beliefs in the Hellenistic tradition laid the foundation for monotheism, concentrating faith in a single deity and emphasizing the universe's order and unity.
Therefore，I don't think that Confucius is in line with inhumanity. Russell's suggestion of inhumanity might stem from a limited view of Confucianism or a specific interpretation of rituals. Because we have different backgrounds and Russell didn't stay for a long time in China. It would be an oversimplification and a misinterpretation to conclude that Confucius is in line with inhumanity solely based on the short-term understanding.Confucius advocated for the harmonious coexistence of individuals within a society, emphasizing empathy, compassion, and the well-being of others. Also he encourages a balanced approach that incorporates both ethical principles and humanistic values, aiming for a harmonious and virtuous society.So，I don't agree with that view.
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1. What is "Freedom"? (on Kant's idea of Justice）
According to Kant, true freedom is considered to mean that man has the free will to act according to his own legislation without being bound by the law of nature in the sense of moral real money, and that man's reason establishes the inevitable laws of nature in the aspect of objects, but therefore limits his own freedom. In real money, the same reason of man is able not to be bound by the laws of nature, but to act according to its own consistent universal law of free will.
2. Why does the traditional Chinese society's economic and political structure need "Ritual"?
Compared with the law, ritual has three strengths and advantages, which can prevent trouble, guide people to kindness, and maintain the harmony of social order. Governing the world with ritual can establish a good social order, make people separate, fulfill their respective responsibilities, and avoid social chaos and contradictions.
The defect of ritual is that when people do not abide by the norms of etiquette, they cannot take coercive measures to punish them. Therefore, in the long-term historical evolution, the combination of ritual and law has formed a governance method that combines ritual and law.
In a word, governing the world with courtesy is one of the important ways of social governance in ancient China, which is rooted in Confucianism. The advantage of ritual is that it can establish a good social order and avoid social chaos and contradictions. However, the defect of ritual is that it cannot force people to abide by ritual norms. Therefore, in the long-term historical evolution, the combination of ritual and law has formed a governance method that combines ritual and law.
3.Maritime Countries and Continental Countries
The Greeks lived ina maritime country and maintained their prosperity thought commerce.
They were primarily merchants. And what merchants have to deal with first are the abstract numbers used in their commercial accounts, and only then with concrete things that may have immediately apprehended through these numbers.Such numbers are what Northrop called concepts by postulation. Hence Greek philosopher s likewise took the concept by postulation as their starting point.They developed mathematics and mathematical reasoning. That is why they had epistemological problem and why their language was so articulate. They are accustomed to change and are not afraid of novelty.
Continental Countries
This is the view of one who admire the natural and condemns the artificial. The way of life of the farmers is to follow nature. They admire nature and condemn the artificial, and in their primitivity and innocent, they are easily made content.
4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?
The ancient Greeks strongly focused on political democracy and freedom of thought, firmly believed in human values and dignity, and did not succumb to any secular or religious authority. With the attitude of rationalism and secularism and adhering to the spirit of free exploration, positive thinking and continuous innovation, they have brought free, rational and democratic humanistic ideas, optimistic and enterprising attitude towards life and healthy and simple aesthetic concepts to the Western world.
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Confucius is one of the most important Chinese thinkers of all time, and his philosophy has had a profound impact on Chinese culture and society. However, whether Confucius' philosophy is in line with inhumanity is a complex issue, which requires a comprehensive analysis of various aspects.
1. What's freedom?
Kant defined freedom in the narrow sense as the universal law of free will that man is not bound by the law of nature, gets rid of the physical instinct and acts according to his own consistent free will in the sense of moral practice.
2. Why did the traditional Chinese society and economic political structures need "Li"?
In the traditional Chinese society, people lived in a highly structured and orderly society based on the "Li" system. This system included a series of rules and norms that guided people's behavior and social interactions. The "Li" system was considered necessary to maintain social stability and order, and to ensure that people could live harmoniously together. In addition, the "Li" system was also an important part of the Chinese cultural tradition, which was considered to have been passed down from generation to generation since ancient times.
3. Why did the Hebrew tradition in Western culture give birth to metaphysics and monotheism？
The Hebrew tradition in Western culture has a long history, and its impact on Western culture is very profound. On the one hand, the Hebrew tradition emphasized the importance of faith and religious experience, which led to the emergence of monotheism, that is,信仰上帝为唯一的神. On the other hand, the Hebrew tradition also emphasized the importance of rational thinking and logic reasoning, which laid the foundation for metaphysics. Metaphysics is a branch of philosophy that explores the ultimate nature of things and their essence and origin. The Hebrew tradition put forward many profound ideas about the origin and purpose of the universe and human life, which formed the basis for metaphysical thinking.
Generally, I think Confucius' philosophy is very valuable. It takes into account the social and personal aspects of human beings, and provides guidance and advice for how to deal with social relationships and personal problems. At the same time, it also emphasizes personal cultivation and self-actualization, which is very important for individuals. Therefore, we should treat Confucius' philosophy objectively and rationally, and respect its value and significance.
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I believe that Confucius' "Li" should be viewed in conjunction with the external environment. If everyone already has "Ren", "Yi", and "Li" rooted in their hearts, then the "perfect society" described by Confucius may indeed exist, but in reality, it is not the case. The premise for the establishment of Confucius' theory is to "minimize the evil side of human nature". In reality, for example, when domestic violence occurs in a family, "the son looks like a son, but the father is indeed a devil." If the son continues to endure humiliation and believe to "Li," there is indeed a situation of suppressing human nature to a certain extent.
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In Confucius' ideological system, the status and value of benevolence and rites and their mutual relations have always been the important issues of public attention. Benevolence is the internal basis of Li, benevolence externalizes into Li, and benevolence acts in accordance with Li, these two aspects complement each other and form a dialectical unity relationship, and its premise is that benevolence, as a category of virtue, is a dynamic existence, that is, benevolence has a process of development from the potential virtue of the root in the heart to the realization of perfect personality through the norms of Li. In this process, benevolence as a potential virtue and propriety as an external norm have their irreplaceable status and value. Benevolence does not send in the heart, then the ritual will become meaningless vain; And the loss of ritual norms, then benevolence flow for the natural temperament, although it is straight, but it is inevitable in the wild, and even inevitable chaos. From the feature of benevolence as a dynamic category, we may infer that human nature is beautiful and good, but not pure beauty and pure goodness, or it is a unique view of human nature that Confucius has not explicitly stated.
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1. What is "Freedom"? (on Kant's idea of Justice）
Kant's idea of justice is based on the concept of freedom, which he defines as the ability to act according to one's own will, without external coercion or interference. In this sense, freedom is the foundation of justice, as it allows individuals to make their own choices and be responsible for their actions.
2. Why does the traditional Chinese society's economic and political structure need "Ritual"?
Social Order and Stability: Rituals provided a framework for maintaining social order and harmony within the community.
Legitimizing Authority: Rituals were used to legitimize the authority of rulers and government officials.
Moral and Ethical Guidance: Rituals were deeply intertwined with Confucian ethics, emphasizing virtues such as filial piety, respect for elders, and social responsibility.
Economic Exchange: Rituals also played a role in economic transactions and trade.
3.Maritime Countries and Continental Countries
The terms "maritime countries" and "continental countries" are often used to categorize nations based on their geographical characteristics and their relationship with bodies of water.
Maritime Countries: Maritime countries are those that have a significant coastline and rely on the sea for trade, transportation, and often defense. These nations typically have a strong maritime tradition and may have a large portion of their population living in coastal areas. Maritime countries often have a strong emphasis on naval power, fishing, and maritime trade. Examples of maritime countries include Japan, the United Kingdom, Indonesia, and Norway.
Continental Countries: Continental countries, on the other hand, are those that are geographically dominated by landmasses and have limited access to the sea. These nations often have a greater emphasis on land-based trade and transportation, and their economies and cultures may be more influenced by their immediate neighbors rather than by maritime influences. Examples of continental countries include Russia, China, Brazil, and Germany.
4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?
the Hellenistic tradition in Western culture provided the intellectual, cultural, and religious context that gave rise to metaphysical inquiry and the development of monotheistic beliefs, laying the foundation for the evolution of Western philosophical and theological thought.
5.Can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?
No, we cannot draw the conclusion that Confucius is in line with inhumanity as suggested by Bertrand Russel based solely on the belief that Li or rituals conflict with human emotional instinct and free spirit. While it is true that Confucius emphasized the importance of Li and social structure, this was not at the expense of humanity or free will.
Confucius believed that Li was important in promoting social harmony and respect for others, but also emphasized the importance of compassion, empathy, and individual expression. In fact, he stated that one must first develop oneself before being able to properly engage with society and Li.
Furthermore, Russell’s assessment of Confucianism as inhuman can be considered narrow and limited. Confucian thought and philosophy have evolved over time, and there is no singular, monolithic interpretation of Confucianism.
Overall, it is important to approach Confucianism and its concepts of Li and humanity with an open mind and nuanced understanding, rather than making sweeping conclusions based on limited perspectives.
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I don’t approve that we can conclude that Confucius is in line with inhumanity. My reasons are as follows.
At the first place. Freedom is a political philosophy concept that enables human beings govern themselves, act on their own will, and take responsibility for their actions. The most basic meaning of freedom is the absence of restriction or hindrance. In Kant’s view, he only regards human beings as free when they are motivated by moral duty, and otherwise views them as the slaves of their hedonistic passions and inclinations.
And when it comes to the topic of the use of “Li” in ancient Chinese society, we must discuss it from society and economy aspects. In ancient China, the maintenance of social order was very important because it was related to the stability and prosperity of the country. And "ritual" plays an important role in this process. It defines the rank and identity of the members of the society, so that everyone can secure their position and perform their duties to maintain the harmony and stability of the society. So, we Chinese people tend to obedient and self-restrain.
Since China is a continental country, agriculture was the main pillar of the economy, and the development of agriculture required a stable social environment. Through the norms and constraints of "rites", social contradictions and conflicts can be reduced and a favorable environment for agricultural development can be created. But we must notice that in maritime countries such as the Greeks, commerce was their main industry. Ancient Greece has superior sea conditions and several convenient ports. Therefore, it was the right choice for the ancient Greeks to take the road of commerce and trade. All these shaped the city-state democracy and the adventurous and free spirits of the Greeks.
What’s more, the "rites" of Confucius are not simple rules and rituals, but guidelines for human behavior and social order. It emphasizes harmony and respect between people, which does not conflict with the modern concept of humanity. Meanwhile, Confucius' "benevolence" emphasizes the care and understanding of others. This kind of thinking encourages people to understand the feelings and needs of others, rather than ignoring or suppressing them. It is also in keeping with modern notions of humanity. Confucius's ideas did not suppress individual freedom. Instead, he emphasized the realization of personal value while respecting others.
Therefore, from the above analysis, Confucius' thought is not in conflict with humanity.
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I don't agree
it would be incorrect to draw the conclusion that Confucius is in line with inhumanity. Confucius's teachings and philosophy were focused on promoting social harmony, moral conduct, and the cultivation of selfimprovement. While he emphasized the importance of rituals and social structures, it does not imply that he was disregarding human emotional instincts or the free spirit of individuals.
Confucius believed that rituals, known as "li," played a vital role in maintaining social order and fostering ethical behavior. By adhering to rituals and proper conduct, individuals could express respect, gratitude, and maintain harmonious relationships with others. Confucius saw rituals as a means to cultivate virtue and foster a sense of shared values within a community.
However, it is essential to note that Confucius did not advocate for blind adherence to rituals at the expense of personal emotions or individual autonomy. He recognized the importance of emotional connections, empathy, and the wellbeing of individuals. Confucius believed that personal feelings and the free spirit should be respected and cultivated, alongside communal obligations. He emphasized the concept of "ren" or benevolence, which includes empathy, compassion, and treating others with kindness.
In summary, Confucius's teachings were not in conflict with human emotional instincts or free spirit. He emphasized the importance of order, rituals, and social harmony, while also recognizing the significance of personal emotions, individual growth, and the wellbeing of individuals. Confucius sought to strike a balance between societal obligations and personal fulfillment, rather than advocating for inhumanity. -
1.Within Kant’s idea of justice, Kant believes that freedom is an essentially unrestricted right and an essential attribute of human beings. He defined freedom as "autonomy," the ability to have free will. Autonomy is the basis for human beings to have the ability to act, and it is the inner strength that is not affected by external factors. Kant believes that human free will is not interfered by any external factors and is the untouchable core that exists deep inside human heart.
2.Rituals have many advantages: they can prevent disasters, guide people to good, and maintain the harmony of social order.As a symbol of Chinese traditional culture, ritual has been deeply rooted in the spiritual world of Chinese people and has been widely recognized.
3.The Hiro tradition emphasizes the pursuit and understanding of knowledge. This pursuit makes people constantly explore the nature and meaning of the world, and metaphysics develops as a philosophical thought. Metaphysics seeks to understand the supernatural world, including abstract concepts such as existence, essence, and meaning, which is consistent with the pursuit and understanding of knowledge in the Heroic tradition.
Monotheism emphasizes the existence of a supreme God in the universe, and this idea is consistent with the metaphysical idea of "transcending the material world."
4.No, we should not conclude that Confucius is consistent with inhumanity because rites or rituals conflict with human emotional instincts and the spirit of freedom.
First, Li or rituals are part of cultural traditions that reflect the norms of behavior and values of people in a particular society. Li is one of the core concepts in Confucius' thinking, which emphasizes that people should behave in an appropriate way, learn to respect others, and abide by social norms. While these norms may restrict individual freedom, their purpose is not to suppress emotions or humanity, but to lead people to better relationships.
In addition, Confucius also stressed the importance of human emotions. In The Analects of Confucius, he mentions the concept of ren, that is, benevolence towards others, which embodies the basic human emotion and compassion. He also emphasized filial piety, which means respect and care for parents, which is also an expression of emotion.
Second, Confucius' thinking is not monolithic, black and white. Although some people may think that some of Confucius' views conflict with their values, this does not mean that Confucius' entire system of thought is antithetical to human nature.
Therefore, we cannot easily conclude that Confucius is consistent with inhumanity just because of the views of some people.
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We cannot draw the conclusion that Confucius is in line with inhumanity. And I will elaborate on the following three aspects:
First of all, Russell has an extremely stringent, and demanding notion of what it means to be free. In his view, people just should act according to natural necessity. "Freedom" means not putting any external obstacles in the way of people realizing their desires. Therefore, in Russell's view, Confucius' viewpoints are devoid of humanity and freedom. However, he did not fully consider the national conditions of China's feudal society.
Secondly, let us start from the actual situation of the country to explore why the economic and political structure of Chinese traditional society needs Li. China does not have the same extensive trade across the sea as maritime countries like Greece. Instead, it is attached to the smallholder economy and produces and communicates with the family as a unit. In this context, China is a typical family country, and there is no hierarchy between families. Therefore, Li is needed as a standard to measure people and carry out corresponding moral principles and behavioral norms. Li is an important part of Chinese culture and plays an important role in maintaining social order and governing the country. It plays the role of spiritual pillar and spiritual core in traditional Chinese law.
Last but not least, although Confucius did not directly define human nature, it does not mean that he never reflected on human nature. And it did not mean that he advocated the suppression of human emotional instinct and free spirit. On the contrary, it is precisely because he realizes the complexity of human nature that he advocates the view of Li to regulate human behavior. Li or rituals can maintain social order, and promote mutually respectful relationships and personal development.
In summary, it cannot be concluded that Confucius is consistent with inhumanity simply because Confucius's emphasis on rituals restricted human emotional instinct and free spirit.
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1. What is "Freedom"? (on Kant's idea of Justice）
According to Kant, true freedom is considered to mean that man has the free will to act according to his own legislation without being bound by the law of nature in the sense of moral real money, and that man's reason establishes the inevitable laws of nature in the aspect of objects, but therefore limits his own freedom. In real money, the same reason of man is able not to be bound by the laws of nature, but to act according to its own consistent universal law of free will.
2. Why does the traditional Chinese society's economic and political structure need "Ritual"?
Ritual play a crucial role in traditional Chinese law. Rites are the spiritual core of law, and they cannot be separated. Under the same goal of maintaining feudal autocratic rule, they play their respective roles and complement each other. As a symbol of Chinese traditional culture, ritual has been deeply rooted in the spiritual world of Chinese people, and has gained universal recognition. Its status and function even transcend the law and become the supreme existence.
"Ritual" is actually a code of conduct generated by the interaction between people, or a social rule. The system itself, which is reached voluntarily and observed voluntarily through the interaction between people, is said to be efficient by institutional economics. Why is that? It's simple: an agreed result is a good result.
3.Maritime Countries and Continental Countries
1, Marine countries, Marine countries in a broad sense as long as adjacent to the sea are counted, generally referring to the United Kingdom, the Netherlands, Japan and Japan and the United States, China is also a Marine country.
2, continental countries, continental countries are landlocked countries, the territory does not include the sea, France, Germany and Russia are continental countries.
4. Why did the Hellenistic tradition in Western culture give rise to metaphysics and monotheism?
From the historical process of metaphysics development, there are actually three kinds of metaphysics: universal ontology, category ontology and meaning ontology. Greek philosophy originated from the search for "the universality of the world" (the original).
5. Can we draw the conclusion that Confucius is in line with inhumanity (as suggested by Bertrand Russel on page 54)?
No, we cannot conclude that Confucius is consistent with inhumanity simply because rites or rituals conflict with human emotional instincts and the spirit of freedom. While Confucius did emphasize the importance of etiquette and social structure, this was not at the expense of humanity or free will.
Confucius believed rites were important in promoting social harmony and respect for others, but also emphasized the importance of compassion, empathy, and personal expression.
In addition, Russell's evaluation of Confucian inhumanity is narrow and limited. Confucianism and philosophy have evolved over time, and there is no single, unitary interpretation of Confucianism.
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No.For Kant,when we acting like animals,only to seek after pleasure or the satisfaction of our desires or the avoidance of pain,so we aren’t really acting freely.Chinese social system is a kind of family state.In a family state,social organizations is automatic and hierarchic because in a family the authority of the father is naturally superior to that of son.In this kind of state, Li is used to regulate social and personal behavior, and to restrain individual desires and impulses to a certain extent,which is not free in Kant’s ideas. However, this kind of suppression of individual desires and impulses only exists to maintain social order, and does not completely kill individual desires, so this kind of Li is not inhuman.
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Freedom is a political philosophical concept in which human beings are self-controlled, act with free will, and take responsibility for their actions. There are different views on the concept of freedom in scholarship, and there are differences in the understanding of the relationship between the individual and society. The most basic meaning of freedom is the absence of restrictions and obstacles, or the absence of restrictions or obstacles. "Freedom" in ancient Chinese means "because of oneself", that is, it is not due to external forces, but oneself is the master. In European words, "freedom" means "liberation", which is to be liberated from external sanctions, so that you can be your own masters. At the same time, the brilliant interpretation of "freedom" is: the ability to act according to one's own will without external obstacles.
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The main form of expression of "rites" is the form of social structure of respect and inferiority. In this social structure, everyone must act according to their own role and position, and they must not "trespass" in order for society to be orderly. The second is a social system. "Li" stipulates the rights and obligations of all levels of society, as a criterion for establishing social relations and social interactions between people, and fulfilling the corresponding rights and obligations is an institutional norm that everyone must abide by. The third is etiquette norms. Learning and practicing "etiquette" is the basis for individuals of different levels to gain a foothold in society. It is precisely because of the profound connotation and multiple functions of the ceremony. For a long time, etiquette has played an important role in the maintenance of order in China's feudal society. In essence, etiquette is the basic means of maintaining the status and interests of the ruling class, and it is also a normative system for social control. The basis for the control and maintenance of social order lies in the construction of a pyramidal social hierarchy.
In this pyramidal hierarchical structure, the ritual plays the following roles. First of all, the classification of status hierarchies. In terms of its content, the rites are divided into "Rites of the Son of Heaven", "Rites of the Princes", "Rites of the Doctors", "Rites of Scholars", etc., each rank represents a corresponding status and level, which is an important basis for maintaining the authority of the ruler. The stable operation of society requires the continuity and stability of this hierarchical structure. It not only guarantees hierarchical order through institutionalized political rule, but also uses the means of education to internalize the concept of hierarchy and identity in the hearts of the people, so that all strata and hierarchies are safe and obey the rule.
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The main reason for the metaphysical way of thinking is the practical factor. Since the ancient worldview only made a holistic, intuitive, and vague understanding of the world, when people further study this picture of the world, they must go deep into the various parts, links, and aspects, temporarily separate these parts, links, and aspects from the whole, make them static, make quantitative and accurate research, and transform them into industrial practice in a certain way, such a process makes it possible to produce a metaphysical worldview; Conversely, at a certain historical stage, this practical activity based on mechanical means consolidates the static and severed mode of thinking, and under the influence of various subjective and objective conditions, it forms a mechanical materialism opposed to dialectics, that is, metaphysical materialism.
Most of these spiritual traditions, known as "religions," have two basic assumptions: objects of worship and transcendent characteristics. The peculiarity of monotheism lies in the fact that it pushes these basic settings to the extreme: (1) In the concept of divinity, monotheism uses "one" to represent all, and one god replaces many gods, representing a possible direction of the object of cognitive worship, that is, to have more than one generation, and this "one" means all, which is embodied in the creation of all things, the domination of all things, and the maintenance of all things. As far as human beings are concerned, one God created human beings, dominated all people, and sustained human society. (2) In terms of transcendence, monotheism attributes all the transcendent elements of religion to the "one God", such as the creation and end of the world, the origin and destination of life, and so on, all of which are attributed to the creation and will of the one true God, thus absolutizing and externalizing transcendence, which belongs to the typical path of "external transcendence".
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I think this kind of thought is wrong. Although Li or rituals constrain people's thinking or behaviors to some extent, it help people be a real person. Here I want to cite Freud's theory of "id, ego, superego". A person should be constituted by these three parts. However, Russel's opinion on people's emotional instinct and free spirit is one-sided. The people in his view only holds "id" but lack of "ego" and "superego". When people on the society only take care of his own benefits and desires, the society will be disordered and tumultuous. Instead, Li proposed by Confucius help people constitute a true self and construct a stable society, which shouldn't be misunderstood and discarded.
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We can not draw the conclusion that Confucius is in line with inhumanity. And we should consider the following three points.
Firstly, it is about the freedom. Within Kant’s idea of justice, freedom is not about being able to do whatever we want, to have whatever we want. Freedom is the opposite of natural necessity and heterogeneity. To act freely, we need to act autonomously according to our own laws of free will, not according to the laws of nature or cause and effect. Meanwhile, to act freely is to choose the end itself for its own sake and not a means to an end.
Secondly, the political and economic structure of traditional Chinese society needs "Li". And we have to take into account that China is a continental country. At the level of political structure, China's social system determines that the state is family-based, autonomous and hierarchical. So this requires "Li” to maintain this political situation. At the level of economic structure, the Chinese are easily satisfied, so they do not want change and can not conceive of change, and they always seek social stability. And "Li” can maintain social stability. In short, the political and economic structure of traditional Chinese society needs "Li".
Therefore, after analysis of these three points, we can not draw the conclusion that Confucius is in line with inhumanity. On the contrary, we should consider the true relationship between "Li" and human emotional instinct and free spirit from various aspects in order to draw a correct conclusion.
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No, we can't. Here are some reasons.
1.What is freedom? (On Kant's idea of justice)
Freedom is the opposite of necessity. In other words, act according to a law that I give myself. Therefore, freedom is autonomy from Kant’s idea.
2.Maritime Countries and Continental Countries
Most of the western countries are maritime countries. They maintained their prosperity through commerce. They were used to deal with things with numbers and that’s why their language was so articulate. Merchants are also townsmen. They had to live together, hence they have a form of social organization not based on the common interest of the family so much as that of the town. This is the reason why the Greeks organized their society around the city state, in contrast with the Chinese social system.
Chinese social system, may be called that of family state because under it the state is conceived of in terms of the family. In a city state the social organization is not automatic, because among the same class of townsmen, there is no moral reason why one should be more important than, or superior to, another. But in a family state, the social organization is automatic and hierarchic because in a family the authority of the father is naturally superior to that of son. It is this social state that makes Chinese value Li so much, because it fits the core value of whole society.
3. The Hellenistic tradition in Western culture inspired contemplation beyond the material world and promoted the development of metaphysics. This philosophical tendency leads individuals to go beyond sensory experience and seek higher truths.
Religious beliefs in the Hellenistic tradition laid the foundation for monotheism, focusing belief on a single god and emphasizing the order and unity of the universe.
All in all, in ancient China, the concept of "Li" restricted people's moral behavior, and because of its constraints, the illegal crime and the behavior of betraying morality became less. This is very important in ancient China, which emphasizes the family, and it plays an important role in the governance of the whole society. It is unfair to criticize it from the perspective of a modern society ruled by law.
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We can not draw the conclusion that Confucius is in line with inhumanity.
The core concept of Kant's moral philosophy is "freedom". In Kant's view, justice is the right and duty of free will, the free exercise of human will in the state of law can coexist with the freedom of all others, and is the unity of rights and legal system.In terms of differences between the East and the West, Western politics and religion are integrated, while China is political and ritual integration. Religion has a more explicit and systematic organization than ritual, so it has long influenced politics in the West, and the state even became its vassal during the period of religious strength.Without a strong organization, etiquette cannot directly intervene in politics. However, based on moral cultivation such as filial piety and loyalty, etiquette forms ubiquitous social norms and extends to every corner of personal life, forming a powerful social support system.So the rules, laws, moral standards, or principles formulated by the gods under the monotheistic system for humanity are almost perfect. The characteristics of monotheistic authoritarianism are reflected in politics, which can be manifested in Western culture and institutional systems, where the West finds it difficult to accept the advantages of other systems. However, China's polytheism is reflected in cultural politics as harmony but difference. Chinese culture has a strong inclusiveness and is good at borrowing the advantages of other institutional systems.
Confucianism, emphasizes the importance of rituals and propriety (Li) in social interactions. However, it's important to note that this emphasis on rituals is not meant to suppress human emotions or free spirit. Instead, Confucius believed that rituals and proper conduct were essential for maintaining harmony and order within society.
Confucius focused on creating a harmonious society through ethical behavior, compassion, and empathy. He advocated for the cultivation of personal moral virtues such as benevolence (ren), righteousness, and integrity. These values are meant to guide individuals in their interactions with others and society as a whole.
While the emphasis on rituals and social structure may seem rigid to some, the underlying goal was to promote a more compassionate and empathetic society. The teachings of Confucius aimed to bring out the best in people and foster a harmonious coexistence.So, it would be inaccurate to conclude that Confucius advocated for inhumanity. Instead, his teachings were rooted in fostering a sense of humanity, empathy, and ethical conduct within society.
In short, we should not consider Confucius to be inhumane.
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1.what's freedom?
Kant's view about freedom:freedom is the opposite of necessity. People act with autonomy, that is, to act freely, to act according to not give myself not act according to the physical of nature.
2.Why does the traditional Chinese society's economic and political structure need "Li"?
Chinese social system is in terms of family, the father is naturally superior to that of the son. In Chinese culture, "Li" is an important part, it plays an important role in maintaining social order and governing the country.In ancient China, "Li" had the function of "law". It presents the characteristics of "etiquette and law dependent"
3.Why did the Greek and Roman tradition in Western culture give birth to metaphysics and monotheism?
Ancient Greek focused on democracy and freedom of thought, and they explored the world with reason, laying the foundation for the development of Western theological and philosophical thought.
4.Can we draw the conclusion that Consucius is line with inhumanity?
No.Confucius advocated "benevolence" and "goodness", although "Li" has certain constraints on people, Confucius's ultimate purpose is to guide human beings to goodness, so as to achieve social harmony and stability.
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We cannot draw this conclusion, and such a conclusion is also a misunderstanding of Confucius and Confucianism.
What distinguishes humans from animal existence, as Kant argued, is our rational capacity. Our free spirit and emotional instincts do not mean that we can do everything without principles and boundaries. To act freely is actually to act autonomously and in accordance with the principles we give ourselves. However, in traditional Chinese society, the state takes the family as the unit, and the authority of the father is naturally higher than that of the son, which determines that a country must have corresponding common norms to measure the behavior of individuals. The reason why some people think that rites are in conflict with the spirit of human freedom is simply to misperceive freedom and ignore the different conditions and processes of development in ancient Chinese society and Western tradition. If people who pursue the spirit of freedom are really free, then there is no need to put freedom and Li in opposition.
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It's important to approach this question with a nuanced understanding of Confucianism and the concept of li in Confucian philosophy. Confucius emphasized the importance of li, which can be translated as "ritual" or "propriety," as a means to cultivate moral character and harmonious social relationships. The goal of li is not to suppress human emotions or free spirit but rather to guide them in a way that promotes social harmony and ethical conduct. In conclusion, it would be inaccurate to label Confucius as promoting inhumanity based solely on the emphasis on li.
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I don't agree this opinion, the reasons are following:
Firstly, freedom is one of the human rights, but at some point it also needs to be restricted. A freedom-oriented society needs to adopt appropriate limits to protect people's safety and interests. For the sake of people's safety, there are certain circumstances that require some restrictions on freedom, such as protecting national interests, maintaining social stability and public safety, and so on. This restriction is in accordance with the strict requirements of the law, in order to balance the interests of individual freedom and society as a whole. Especially in modern time, everyone should have rules and self-awareness to protect the harmony of the whole society.
Secondly, for the education of Confucius is mainly the education of personality.,and "etiquette" plays an important role in cultivating the personality of a gentleman.,cultivate a gentlemanly demeanor and improve the cultivation of virtue. Thses help to be in the world. With the development of society and the progress of civilization, all aspects of social life are regulated by law, and the rule of law has become a symbol of modern civilized society. As an external constraint, the law relies on reason, and sometimes it gives people the impression of "ruthlessness" under the words. "Li" is also an external constraint, but the Confucian "Li" is the shell, "benevolence" is the core, and the indoctrination of Lili is a sincere indoctrination from the heart, so that sincerity can be self-restraint. So, we can find that the "Li" mainly to make you protect the harmony of the famliy and socity.
All in all, we don’t have absolute freedom to do whatever we want to, but have to obey some law rules and moral rules to keep peace of the world.
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We can’t draw the conclusion that Confucious is in line with inhumanity. Although ritual has the convention and is a tool for the rulers to stabilize the social order, it does not violet the moral code. It respects the universal personality and human rational capacity. It is the standard of behavior university tested and recognized by generation after generation.
Firstly, from Kant’s definition of freedom, to act freely is to act autonomously or to act according to a law that I give myself. It is not generally thought as simply consisting in doing what we want or in the absence of obstacles to getting what we want. Our acts must resist from our inclinations or desires and only obey the natural rational reason. So, everyone has his special dignity and respect. This decides the difference between human and animals. Human can choose to act freely under own law.
However, freedom of the individual cannot be at the expense of the freedom of others. Kant's freedom is a kind of self-discipline under moral norms. It requires mutual respect and self-denial among people. Li is the norm that regulates social behavior and respects universal personality. So, Confucious is not in line with inhumanity.
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No, we cannot draw the conclusionl ike that.
In fact, Confucianism emphasizes the importance of moral values, ethics, and respect for others, which are all essential components of being humane.While it is true that Confucian rituals and practices can seem rigid and constraining to some, they are intended to promote harmony, order, and respect within society. These rituals serve as a means of reinforcing important values and teaching individuals how to behave in a manner that is respectful and considerate of others.Furthermore, Confucianism places great emphasis on the development of personal character and the cultivation of virtues such as benevolence, righteousness, and wisdom. These virtues are not at odds with human emotions or free spirit but rather serve as a guide for individuals to live a fulfilling and meaningful life while also contributing positively to society. As for Kant to act freely is to act automously, which means to acto according to a law I give myself. It is the oppoiste of necessity. Li ritural is more like a regulation that help people to act freely and live a better life. Based on that particular circumstances, because of plenties of war, people live in the misery, there should appear some regulations to guide people's mind so was their mind, restrainted their behaviors,helping them get out of the tough time so that built a better society.In summary, Confucianism is not incompatible with humane values; rather, it provides a framework for individuals to develop their character and contribute to a harmonious society.
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