In exploring the Vision of Confucius,
we started by introducing the umbrella concept of the Dao or Way.
The Confucian way is shown to be rooted in a personal ideal,
the ideal of the Junzi,
who embodies the height of virtue.
We are then led by the Analects to examine the characteristics of the Junzi.
We realize that the Junzi is a consummate master of Li,
who recognizes the power of ritual action and
proper conduct in shaping human behavior and establishing order in social life.
But Li is then shown to be incomplete without Ren,
and this is where we stopped the last time.
Again, this is what the Analects tells us,
"As a human being and yet he lacks humanity or Ren,
what has he to do with Li?"
In today's discussion, we will focus on the concept of Ren,
one of the truly defining virtues of the ideal Junzi.
Ren, first of all,
has been variously translated as humanity,
human-heartedness, humaneness, benevolence, goodness,
perfect virtue among others.
In the Analects, the word "Ren" is used over 100 times and
is taken as the key characteristic virtue of the ideal Junzi.
Let's just take a look at some examples.
"If a person sets his heart and mind firmly on Ren," the Analects says,
"he will be free of malevolence."
This indicates that Ren has the sense of benevolence in both intention and act,
or consider this passage,
"The Junzi never abandons Ren,
not even for as short a time as it takes to finish
a meal," which is to say that the cultivation of Ren is a constant process.
Elsewhere in the Analects,
we find Confucius saying that,
"men of Ren would not do anything contrary to Ren just so to protect their own lives."
On the contrary, "They would be prepared to even sacrifice
themselves in order to complete the work of Ren."
This should show how important the concept of "Ren" is in the mind of Confucius.
So what does Ren mean?
We may start by looking at the word "Ren" itself,
which is graphically formed by two components.
A graph for a human being on the left,
and the symbol for the number two on the right hand side.
So, whatever Ren means,
it is safe to say that it is always concerned with human social relations.
It involves not only one self but others as well.
Ren is defined in the Analects in a number of ways.
The simplest is this,
"Love or care for others."
The most famous probably is the so-called "Golden Rule" of Confucianism.
And this is what the Analects has to say,
"What you yourself do not desire,
do not impose on or do to others."
Some early Christian missionaries suggested that they should be called the "Silver Rule"
instead because it is put in
a negative form unlike the Golden Rule in the Judeo-Christian tradition.
But there are positive formulations of this principle in the Analects.
For example, Confucius explains that,
"A person of Ren,
in wishing to establish himself, also establishes others.
In wishing to distinguish himself,
he also helps others achieve distinction."
Or equally explicit, the Analects states, "The Master said,
The Junzi gentleman brings out the best qualities in others,
he does not help to bring out the bad qualities.
A petty or morally deficient person does exactly the opposite."
Now, in your readings,
you may come across a debate on whether Ren should be
understood as a particular or general virtue.
As love or benevolence,
Ren may be seen as a particular virtue,
that is to say, as one distinct virtue among many others.
In fact, this seems to be the basic meaning of
Ren that is found in pre-Confucian writings.
In this sense, although Ren may be the most important virtue,
it is still one among others alongside,
say, trustworthiness and courage.
But in the Analects,
it seems that the term Ren is also used in a wider sense to
suggest a fundamental moral principle that encompasses all virtues.
That is, not a particular virtue but an overarching general universal principle.
Taking these wider meaning, some scholars,
therefore, opt to interpret Ren as humanity.
To me, these two sentences of Ren are not mutually
exclusive and I think both meanings are present in the Analects.
Again, perhaps the idea of a philosophical extension can be applied here.
As in the case of the concept of "Li,"
a deeper meaning of Ren also seems to emerge in the Analects.
One possibility is that Confucius developed
certain existing ethical concepts bringing
out the perceived deeper meaning and wider significance.
Perhaps in the older sense of the term "Junzi" referring to the aristocracy,
it is important that the ideal ruler should possess
benevolence and love for his people together with other virtues such as courage.
After all, the ancient Chinese believed that political rulership was granted by Heaven,
that the ruler was in his position only by virtue of the Mandate of
Heaven he received which dictates that the people must be well cared for.
However, once the concept of the "Junzi" is turned into a universal human ideal,
attention then needs to be shifted to what defines the ideal human being.
This would encompass not only the nobility but anyone who
aspires to make a difference in an increasingly complex society.
In any event, it is the more general meaning of
Ren which I think is philosophically significant,
and as a general virtue,
Ren is seen to be closely related to Li.
I think it should be clear how Li,
on both the personal and social levels,
requires Ren to become meaningful.
Sincerity, affection, and genuine feeling are, of course,
necessary to make a greeting or mourning or a marriage ceremony meaningful.
However, on the other hand,
Ren must also find expression in Li.
Just consider some simple examples.
Can you, say, love someone without showing it?
Diamond rings may not be necessary but some outward signs seem essential.
Is it alright in your view to be grateful to someone and yet not show it?
And how do you show it?
Shall we say wildly embrace your colleague and shower
kisses on him or her because you feel grateful?
Probably not. Ren, in other words,
must find proper expression in action guided by Li.
For this reason, Confucius emphasizes that,
"To master or discipline oneself and return to Li," is what constitutes Ren.
Now, why must the self be disciplined or restrained?
What does this imply?
Does this presuppose a certain view of human nature?
The Analects itself does not provide an answer to this question.
Later interpreters of Confucius, however,
as well will see in subsequent lectures,
were to raise this precise question and to provide an answer for it.
And that is why I am bringing up this issue here
just to anticipate our subsequent discussion.
Again, we should not expect the Analects to be like
a systematic treaties addressing one problem after
another and with one consistent definition for every concept.
On the contrary, as in any conversation,
the statements we find in the Analects are always context-dependent.
For example, if it is a question raised by a disciple,
Confucius' answer often seems to take into account his strengths and
weaknesses intending with his answer to help develop that particular disciple.
Nevertheless, the statements we find in the Analects
do point to a consistent understanding of Ren not
only as a particular virtue akin to benevolence but also as
a general all encompassing virtue that is seen to define ideal humanity.
We have now introduced the concepts of "Li" and
"Ren" as the hallmark of the ideal Junzi, gentleman.
When we come back, the next question we should consider is
the relationship between Ren and Li.
Alan K. L. ChanToh Puan Mahani Idris Daim Chair Professor of Humanities & Dean
