Fei's concept aligns well with Confucian thought, emphasizing a structured, hierarchical love that starts with the family and gradually extends outward. While Confucianism does not advocate equal love for all, it does promote the cultivation of benevolence toward others, encouraging the gradual expansion of one's moral concern to include broader communities and, ultimately, all humanity.
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A discussion on "differentiated benevolence"
•Does professor Fei Xiaotong's concept of "differentiated love" suggest that Confucians claim a stronger love toward one’s own family, while the love grows thinner to others? How do you understand the extension of love in Confucianism?
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The Confucian principle of "love is inferior" does not mean that there is a stronger love for one's own family, but that love for others is getting thinner. On the contrary, it emphasizes a kind of love from near to far, from close to close. According to Confucianism, people should first be filled with love for their families, and then gradually extend this love to their friends, fellow citizens, and even all mankind. At the same time, Confucianism also emphasizes the universality and responsibility of love, that is, everyone should be loved, and people should be responsible for their actions. This extension of love helps to maintain social order and promote social harmony.
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Professor Fei Xiaotong's concept of "differentiated love" indeed suggests that Confucians place a stronger emphasis on love towards one's own family, with the love extending in varying degrees to others outside the immediate family circle. This concept aligns with the Confucian idea of "Ren" (仁), which is often translated as benevolence, humaneness, or love, and is considered the highest moral virtue in Confucianism.
In Confucianism, love starts with the family and extends outward. This love is not exclusive to the family but is meant to be gradually extended to include others in society. The Confucian concept of love is hierarchical and sequential, beginning with filial piety towards one's parents and respect for one's elder siblings, then expanding to other family members, and eventually to all people in the world.
This idea is also supported by Mencius, who proposed that a person of virtue should love and care for their loved ones first, then other people, and finally everything on earth。The extension of love in Confucianism is not arbitrary but follows a certain order, which is both the foundation and the goal of building a harmonious and good-will society. This order is based on the Five Relationships (Wu Lun) that include those between ruler and subject, father and son, husband and wife, elder sibling and younger sibling, and friend and friend. These relationships are guided by love, mutual obligations, and respect for hierarchy and social roles.
In summary, Confucianism views love as an essential virtue that should be cultivated starting from the family and then extended to society at large. This extension of love is not only a moral imperative but also a practical guide for social harmony and ethical conduct.
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Confucianism emphasizes that "benevolence and love" is a process that gradually expands from the love of family affection within the family to various levels of society. Confucianism believes that humans are born with a kind of familial love, which originates from the love between mother and son, gradually expanding to love among family members, and further expanding to love among all humans. This process of expanding love embodies the spirit of Confucianism, which is to treat others as if they were one's own family members.
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Fei Xiaotong's concept of "differentiated love" does not imply that Confucianists love others any less. Rather, in Confucianism, love originates within the family and serves as its foundation. However, through the notion of "treating others' elders and children as one's own," this love expands beyond the family, encompassing society and nature, ultimately striving for a harmonious unity.
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Professor Fei Xiaotong's concept of " differential pattern ", rather than " differential love ", describes a pattern of interpersonal relationships in Chinese society. According to this theory, in the Traditional Chinese social structure, people's social relations are like ripples of stones thrown into the water. From their own core, gradually extended to family, relatives, friends, acquaintances, and even strangers. In this pattern, the closer the relationship between the individual and others, the closer the emotional ties, the heavier the corresponding responsibilities and obligations; conversely, the more distant the relationship, The looser the emotional ties, the lighter the responsibilities and obligations. In Confucianism, it does emphasize the deep feelings of family members and a sense of responsibility, the so-called " pro-love. " This love is regarded as the basis of human morality and the key to the establishment of a harmonious social order. However, this does not mean that Confucianism believes that the love of family should be exclusive or selfish. On the contrary, Confucianism advocates benevolence from the inside out, that is, from the love of family to the universal love of all people. Finally reach the " pan-love public " realm. Therefore, although Confucianism does advocate taking good care of their relatives first, this does not mean that there is a lack of care for the outside world. The Confucian ideal is through personal cultivation and social education, so that everyone can develop a kind of both attention to the family and care about society and even the broad mind of humanity.
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Professor Fei Xiaotong's concept of "differentiated love" indeed reflects the Confucian idea of love that varies with relational proximity, suggesting stronger love for one's family and thinner love for others. In Confucianism, the extension of love is a process that radiates from the inner circle of family to the outer circles of society and state, emphasizing the fulfillment of familial duties as a basis for expanding to broader social responsibilities. This differentiated love is not about inequality but about obligations and duties within different social relationships.
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This doesn't necessarily mean that Confucians claim stronger love for their immediate family while having weaker love for others; rather, it reflects the natural human tendency to prioritize closer relationships due to shared experiences, emotional bonds, and practical considerations. The idea is that as one moves further away from the center (oneself), the nature and depth of the relationships change, but they do not necessarily become devoid of love or concern.
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Fei Xiaotong's "differentiated love" aligns with Confucian thought, where love is most intense for family and expands to society. It's about prioritizing relationships, not reducing love for others. Confucianism advocates for starting with family love and extending it to the community, promoting moral growth and social harmony. This encourages a caring society where individuals are responsible and compassionate.
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Fei's concept of a "differential love” means that love begins with the closest person, such as family, and then gradually expands outward, but with less intensity. In Confucianism, although the family relationship is the most important, love should gradually extend to all people, reflecting the extension of care from family to neighbors and then to the whole society. The love advocated by Confucianism is hierarchical, but the ultimate goal is universal benevolence.
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Professor Fei Xiaotong's concept of"differentiated love"indeed suggests a gradation in the expression of love within Confucian ethics, with a stronger affection reserved for one's immediate family, which then extends in diminishing intensity to others outside this circle. This concept is consistent with the Confucian emphasis on the importance of social roles and relationships, where love is not distributed equally but is instead extended in a manner that reflects the closeness of these relationships.
In Confucianism, the extension of love is structured and hierarchical, beginning with the family and radiating outward to encompass society at large. This is evident in the concept of"Ren"(仁), which is central to Confucian thought and represents the highest moral virtue, including compassion and care towards all individuals, with varying degrees of intensity based on the relationship. Additionally, Confucian values such as"Filial Piety" (Xiao,孝) emphasize respect and love towards one's parents and ancestors, which serves as a foundation for extending love and virtue to the broader community.
The Confucian approach to love also involves the"Five Relationships"(Wu Lun,五伦), which are guided by love, mutual obligations, and respect for hierarchy and social roles. These relationships include those between ruler and subject, father and son, husband and wife, elder sibling and younger sibling, and friend and friend, each with its own set of expectations and expressions of love.
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Understanding of Fei Xiaotong's Concept of "Differentiated Love"
- Fei Xiaotong proposed the concept of "differentiated love" . In the context of Confucianism, it does seem that there is a hierarchical order in love. Confucianism indeed emphasizes a closer and stronger bond with one's family members first. For example, the Confucian virtue of filial piety (xiao) highlights the importance of children's respect and care for their parents. This reflects a starting point of love and care within the family.
- According to Confucian thought, love radiates outward from the family. One starts with loving one's parents, siblings, and then extends this love to relatives, friends, and gradually to society at large. This is like concentric circles, with the family at the center, and the intensity of love weakening as it extends outward.
In conclusion, while it may seem that Confucian love starts with a stronger focus on the family and weakens as it extends outward, it is actually a comprehensive and hierarchical system of moral cultivation and social harmony. The concept of "differentiated love" in Confucianism aims to establish a well - ordered and harmonious society through the proper cultivation and extension of love.
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Confucianism indeed emphasizes the importance of family love. However, this does not mean that Confucians have less love for others. Confucianism promotes the concept of "Ren," which is universal love. It encourages people to extend their love from family to society, showing benevolence and respect to everyone. The so - called "love with differences" is just a hierarchical manifestation of love based on kinship, but it does not mean that the love for others is thin. On the contrary, through the cultivation of personal morality, Confucians hope to achieve a harmonious co - existence with all people.
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I don't think that's right. This does not mean that the love advocated by Confucius is to cherish the small family and despise others. On the contrary, the "extension of love" advocated by Confucianism means that this kind of love is not limited to human society, but also the equal love of nature.
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Fei Xiaotong’s concept of "differentiated love" aligns closely with Confucian ideas on relationships. Both suggest that love starts with one’s family, where it is strongest, and gradually extends outward to others, becoming weaker as it goes further. I think this love is always "graded"—it’s not equal for everyone but depends on the closeness of the relationship. This approach values familial bonds as the foundation for wider social harmony.
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In Confucianism, "extended love that differentiates our attitudes of the family from those of others" does emphasize the differences in love within and outside the family.
According to Confucianism, benevolence begins with love for one's loved ones and gradually extends outward. This love from near and far does not mean that there is no love for others, but rather that love for loved ones is considered a natural and deep emotional foundation. For example, one's filial piety toward one's parents and one's brotherly love toward one's siblings are close emotions based on blood relations. This emotion extends outward by "extending oneself to others," ultimately leading to benevolence toward all people.
However, this does not mean that Confucianism is indifferent to the love of others. Confucianism emphasizes "Do not do unto others what you would not have them do unto you" and "Care for others as we care for others, and care for others as we care for us", which suggests that while caring for one's own family members, one should also care for others.
Therefore, while Confucianism does consider love for one's loved ones to be a special and strong emotion, this does not mean that love for others is unimportant or weak, but rather a gradually expanding concept of benevolence.
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According to Confucianism,
love originates from kinship and familial relations, gradually expanding outwards.This love is not an equal and undifferentiated universal love, but a hierarchical love, which means loving one's own family first and then extending this love to others' families. However, Confucian love does not stop at interpersonal relationships;it further extends to all creatures in nature.Therefore, in Confucianism, love is not stronger for one's own family and weaker for others; rather, it is a process of continuously improving and extending one's love to others. -
Fei Xiaotong's "differentiated love" concept is related to Confucian thought. Confucianism does emphasize a stronger love for one's own family. It starts from family love like filial piety and fraternal love as the basis of benevolence. But Confucian love extends. It extends from family to society, with the idea of "loving the people," showing social concern and responsibility. And further, it extends to all things in nature, reaching the state of "loving all things" and aiming for the harmony of man and nature. So, while there's a gradation starting from family, it doesn't mean love thins out indefinitely but rather spreads and enriches in different scopes, aiming for a comprehensive harmonious order.
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Fei Xiaotong's "differentiated love" portrays the pattern of Chinese social relations in the form of concentric circles centered around oneself. In this pattern, the closer the relationship is, the stronger the bond becomes, just like the ripples in water. It mirrors the fact that in traditional Chinese society, people's care and attention do tend to lessen as the social distance from themselves grows, which is associated with the features of a family-centered social structure and kinship ethics.
Confucianism indeed highlights that love begins with family members and holds that "filial piety" and "fraternal love" are the basis of benevolence. Nevertheless, this doesn't imply that Confucians have intense love only for their own families and little for others.
In conclusion, Fei Xiaotong's "differentiated love" and Confucian love have certain intersections, but Confucian love is not simply a decreasing degree of love from family to others. It has a profound ideological connotation and extension logic, reflecting the Confucian ideal of harmonious coexistence of individuals, society, and nature.
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It is a wrong idea. Fei Xiaotong's "differentiated benevolence " doesn't mean Confucians love others less. Confucian love starts from family as a foundation. It extends from loving relatives to loving all people under the sky, aiming to achieve a harmonious world. It's a moral expansion based on human nature, with family love as a starting point for broader love.
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In Confucianism, the concept of "differentiated love" doesn't mean having stronger love for one's own family and thinner love for others. It starts with love for family members as it's based on natural kinship, which is the foundation. Then, through the idea of "putting oneself in others' shoes" like "Do not do to others what you do not want others to do to you", love extends from family to society, from loving relatives to caring for the general public. Moreover, it even extends to all things in the world as expressed in "loving one's family, then showing kindness to the people, and finally loving all creatures". It's a hierarchical expansion that reflects a harmonious view of the universe and ecology, emphasizing moral cultivation and the unity of self-value and social value in the practice of love.
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Yes，Professor Fei Xiaotong's concept of "differentiated love" does suggest that in Confucianism, there is a gradation of love, with a stronger emphasis on love for one's own family. Confucians believe that love starts from within the family, such as the love between parents and children, and between siblings. This is the foundation of “Li”which is highly valued in Confucian ethics.
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It doesn't mean that love to family is more important than love to society.
The extension of love: From Family to Society Confucianism emphasizes that love should not only stay within the family, but also extend to society. This includes love for clan, relatives, neighbors, friends, which is different from love for family members, but is still a part of love.
The further extension of Love: From Man to All Things Confucian benevolence is not limited to the relationship between people, but also extends to the love of nature. This includes love for the people, and even love for birds, animals
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Confucian "differentiated love" starts with strong family love. As Confucius said, "filial piety and fraternal love are the roots of benevolence." But it extends outward. Mencius' "loving relatives, loving the people, and loving all things" shows it goes from family to society and nature, being hierarchical and expansive for harmonious coexistence.
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Confucius didn't only advocate the love within a small family while neglecting the love for society.
Emphasizing family love as the foundation. Confucius believed that "filial piety and fraternal love are the roots of benevolence". Filial piety refers to the respect and love for parents, while fraternal love means the friendly affection for elder brothers. This kind of family emotion based on blood relations is the origin and starting point of benevolence. It's hard to imagine that a person can love others if he can't even show love to his own parents and siblings.
Attaching importance to individuals' responsibilities for society. Confucius traveled around various states all his life to spread his doctrines and ideas, hoping to improve social conditions and achieve social stability and harmony through the power of morality and education, which reflects his sense of responsibility and mission for society. Moreover, Confucius emphasized individuals' moral cultivation and social responsibilities, believing that individuals' behaviors and virtues have an important impact on social stability and development, which is also a manifestation of his love for society.
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Confucianism emphasizes a hierarchical and ordered way of love. It starts from the self - cultivation of individuals and then extends to family love. The love for family is a starting point and a foundation, but it is not an exclusive or diminishing love.Confucian love begins with filial piety and fraternal love. This is the most basic and closest emotional bond. For example, a person's love and respect for their parents and siblings is the initial manifestation of love. From the family, this love extends to relatives, neighbors, and the broader social community. It's like concentric circles. The closer the relationship, the more direct the manifestation of love and responsibility, but it doesn't mean neglecting those farther away. The goal is to achieve "loving all people" ultimately through this step - by - step expansion. It advocates using one's own family's ethical concepts and emotional bonds as a model to influence and interact with the outside world, aiming to establish a harmonious social order based on human relationships and moral principles.
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Yes, Fei Xiaotong’s concept of “differentiated love” suggests that love in Confucianism is not universal or equally distributed. Instead, it is hierarchical and relational, starting from one’s closest kin and extending outward in diminishing intensity. I interpret the Confucian extension of love as an ethical framework that balances personal affection with social responsibility. It encourages people to cultivate compassion in stages, starting from what they know intimately (family) and gradually applying it to broader social contexts. While it may seem hierarchical, it promotes harmony by emphasizing role-based obligations and a sense of duty to society.
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Confucius' universal love is not a love that diminishes for one person while increasing for another. Confucius' universal love loves people while also loving the world, and all people are on an equal footing. In the meantime,Confucius' thought advocates benevolence, which holds that parents should love their children and elders should love their juniors, while juniors should also love their elders. This concept does not involve any comparison of whose love is less.People should take responsibility for each other.People also have a responsibility to society, and they cannot only love their own small family but also take on the responsibility in society, which is to love society.
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