Discussing the Relationship between Individual and Community: From the Perspective of Confucianism

The concept of wen 文 has multiple meanings, but it plays an exceptionally important role in the development of Confucianism and Chinese philosophical terms. Pre-Qin Confucianism 先秦儒学 and Song Confucianism (Song dynasty Neo-Confucians 宋代儒学/宋代新儒家) are two important representatives in the history of Confucianism. Confucius has insisted that although the heaven is not going to destroy wen, wen must exist in everyone’s xing 性, and only when placed within a community can it develop. In Pre-Qin Confucianism, wen completed the transformation from the long established social political structure of the Zhou dynasty and its corresponding moral principles to the consciousness of consummate conduct and ritual propriety based on human instinct and humanistic rationality. Song dynasty Neo-Confucians inherited this Confucian mission and developed the spirit of wen in their period. They emphasized the necessity of learning classics and then writing articles to get closer to the heart-mind of sages and then to build a cultural community together. Both Pre-Qin Confucianism and Song Confucianism have been applying their viewpoints to achieve a community, which is “this culture of ours” 斯文. Full article

The form of community established by early Confucianism, represented by Confucius and Mencius, can be called the Ren Lun (人倫) community. This community order contains two interdependent dimensions: at the ethical level, it is primarily dominated by the parent-child relationship, with filial piety as its core dimension; at the moral level, its essence lies in the consciousness of human nature centered around Ren (仁), Yi (義), Li (禮) and Zhi (智) as its core, which goes beyond a mere universal human nature. This differs from the order of the Zong Fa (宗法) community in the Western Zhou Dynasty, whose axis is the way of brotherhood, with a vertical lineage connecting ancestors and descendants, in order to achieve unity and cohesion among the horizontal brother tribes. In the Zong Fa (宗法) community, morality and ethics are undifferentiated, and there is no distinction between individual and collective virtues, as well as ruling virtues and edifying virtues. The spiritual principle of the Zong Fa (宗法) community is Qin Qin Zun Zun (親親尊尊), which is both continuous and different from Ren Yi (仁義), revered by early Confucianism. Ren Yi (仁義) is extracted from Qin Qin Zun Zun (親親尊尊), but as a value principle, it possesses a higher universality. Qin Qin Zun Zun (親親尊尊) is a systemic principle closely tied to Zhou Li (周禮), while Ren Yi transcends the system as independent moral principles. Full article

In the Chinese-speaking academic community, the topic of Confucian cosmopolitanism is intricately linked to the concepts of “Tianxia” and “Datong”, carrying significant political implications. This context arises from the tension between the Confucian vision of a borderless world order and the reality of the bounded nation-state system since the late 19th century. This modern situation constitutes the dual predicaments for Confucian cosmopolitanism: the contradiction between the logic of Datong and the logic of national empowerment, as well as the conflict between the specific Confucian identity and the universal concern for the world. Represented by notable figures like Liang Qichao, modern scholars have devoted themselves to resolving these predicaments. On one hand, Liang, in contrast to his teacher Kang Youwei, emphasized the coexistence of the global ideal and the nation-state system. He proposed the concept of a ‘cosmopolitan nation,’ which not only considers nationalism as a stepping stone toward cosmopolitanism but also views the nation as an organizational form with the world as its ultimate purpose. This response addresses the first predicament. On the other hand, Liang redirected the focus of cosmopolitanism to the individual, establishing a connection with the core Confucian value of Ren. He interpreted the ideal of Datong as the awakening and refinement of each individual’s kinship consciousness, thereby mitigating the constraints imposed by Confucian identity and the national narrative on the discourse of cosmopolitanism. This tackles the second predicament. Reflecting on these modern predicaments not only sheds light on the political reasons underlying Confucian cosmopolitanism but also reveals its broader dimension as a universal ethical concern. Full article

In terms of the comprehension of modern order and values, understanding individuals and their relationship with the community has always been an important perspective. Scholars have noticed that traditional Confucian thought in China contains a profound understanding of individuals and their relationship with the community. In the Confucian perspective, an individual’s significance lies in human relations, with the “family” constituting the foundation and core of these. This study presents the unique structure of the “family” in Confucian ethics and its generative significance. A literature analysis of Confucianism reveals that it places significant importance on the husband–wife relationship. The husband–wife relationship is a unity (heti) in the order of human relations, where spouses enjoy equal status and respect. The union of husband and wife propels the generational progression of the entire human relation system, making the husband–wife relationship a core node in the continuity of human ethical order. In this generative structure woven by human relations, the individuals are always subordinate to the human relationships they are involved in. The primary significance of the individual lies in the roles and corresponding responsibilities assumed within various human relations. Previous discussions on Confucian ethics have failed to clearly unveil the generative structure inherent in the concept of the family. The Confucian understanding of the individual and their relationship with the community can only be accurately grasped by clarifying this aspect. Full article

It has long been accepted that the ancient Chinese ruler–subjects relationship was a metaphorical extension of the father–son relationship, where loyalty and family reverence were considered synonymous. The Confucian classic the Xiaojing is taken as a significant piece of evidence supporting this view. However, based on the annotated version of the Xiaojing discovered in Dunhuang, it is evident that during the Han Dynasty and the Six Dynasties period, Confucian scholars made clear distinctions between father–son relationships and ruler–subjects relationships. They also made a clear differentiation between the moral connotations of loyalty and family reverence. The father–son relationship is a bond of blood, while the ruler–subjects relationship is a bond of duty and appropriateness, meaning that the ethical requirements for the father–son relationship and ruler–subjects relationship are fundamentally different. Therefore, expressions such as “service to ruler with family reverence is loyalty” does not mean to unify loyalty and family reverence, but means that the governor should select people who have already cultivated the virtue of family reverence to become officials because they have learnt how to show respect in their family life. Full article

This study delves into the Pre-Qin Confucian understanding of “ren 人” (human beings), focusing on the tripartite dimensions of “shen 身” (body), “qing 情” (sentiment), and “xin 心” (mind) as viewed through the lens of “li 礼” (ritual). By analyzing the works of Confucius, Mencius, Xunzi, and other significant early texts, we unravel how these early Confucian philosophers reconceptualized human beings within the framework of “li 礼” (ritual). In doing so, they presented a novel perspective on the human experience that emphasized the interconnectedness of these three dimensions, transforming the way people thought about themselves and their place in the world. This research illuminates the unique contributions of Pre-Qin Confucianism to the understanding of human beings and provides valuable insights into the philosophical breakthroughs of this period in Chinese thought. Furthermore, this understanding of human beings persisted throughout the subsequent imperial history of China. Full article

The Confucian philosophy of the Dao of due consideration 恕 (shu) and of “Do not impose upon others what you yourself do not desire ” 己所不欲，勿施於人 undoubtedly involves the question of “others” and addresses the spiritual pursuit of individual equality, mutual agreement, and communality. Confucianism’s theory of practice 工夫 (gongfu), while emphasizing the establishment and success of oneself, also requires the ability to make others established and successful. There are basically three paths for the virtuous subject to reach others: “taking what is near at hand as an analogy ” 能近取譬 (neng jin qu pi), the “measure” 度 (duo) of considering other people’s emotions on the basis of one’s own emotions 將心比心 (jiang xin bi xin), and putting oneself in the place of others 推己及人 (tui ji ji ren). The present study, drawing on the long commentarial tradition, will fully explicate them as gongfu, that is, as concrete processes of moral practice, revealing the three paths of the Dao of due consideration from self to others, and interpreting them in relation to the dimension of the other in Confucian ethical philosophy. All three are unified and highly practical and are effective means of realizing Confucian benevolence 仁 (ren). They do not exist in a sequential ascending relationship. Through diligent moral practice, people can “help others to take their stand” 立人 (liren) and “help others to realize themselves” 達人 (daren) by following any one of the three types of gongfu. Full article

The concept of community within Confucianism is deeply rooted in its unique understanding of individuals. This is exemplified by Xunzi, who claims that individuals, driven by their growing desires for satisfaction, would fight over limited resources and hence lead themselves to social disorder and distress. Thus, he evaluates human nature to be evil, thereby highlighting the necessity of forming a community. Keeping in view Xunzi’s aims of establishing a harmonious co-existence amongst individuals who “desire or hate the same things” (yuwu tongwu 欲恶同物), this paper explores his considerations and justifications when accessing the individual and the community. Firstly, the origins of community arise from the survival crises of individuals in the state of nature. As individuals face the dilemma of disorder, they opt to form a community. This would, to a certain extent, endow individuals with rationality and the capacity to suppress their desires, therefore differentiating them from animals. Secondly, the principle of fen 分 (social division) is important in maintaining social order and uniting individuals under the governance of the jun 君 (lord). Differentiated justice embodied in the concept of fen also presents a contrast from the universal implications of qun 群 (community). Following social distinctions and affiliations, people are then absorbed into the ritual structure and social relationships as embedded individuals. Thirdly, realizing the common good would depend on the moral transformation of individuals and their identification with values that define an ideal community on a spiritual level, ultimately reflecting the essence of ancient Chinese universalism. Full article

In ancient China, all moral concepts are based on Li  禮  (ritual). Jing  敬  (reverence and respect) is one of the core categories of Confucian ritual spirituality and has rich ideological connotations. This study discusses how Confucianism realizes the ritualization of jing and constructs its symbolic system in the capping ritual to strengthen adult consciousness and social responsibility. First, based on relevant classic texts, we clarify the internal relationship between traditional ritual spirituality and jing. Then, we present an overview of the coming-of-age ceremony and discuss how religious beliefs and rituals incorporate Confucian ethical values and aesthetics. Finally, from the ritual uses of time, space, and behavior, we examine the meaning of jing in the specific practice of the traditional Chinese capping ritual and how it is conveyed to participants and observers through ritual implements and behaviors. The results show the capping ritual as an important life etiquette, and Confucianism injects the spirit of jing into every phase to cultivate an emotional response that will instantiate a moral ideal applicable to individuals and the state. In complex, modern societies, it is important to condense the Confucian spiritual connotation of jing and integrate it into modern coming-of-age rites. Full article

To understand Confucian ethics as a “hierarchical mode of association” is to think that it is incapable of dealing with a society of strangers or to understand Confucian ethics as “authoritarian” or “collectivist”, and to criticize that it ignores human characteristics and freedoms is to mistake one part of Confucianism for the whole. The Confucian theory of the individual and community actually has a tightly woven structure wherein its recognition of the plurality of diverse individuals and its appeal the unity of a common consensus are combined. From an exploration into the relationship between Xunzi’s concepts of “preference” (teyi 特意) and “consensus” (gongshi 共予) and from the way he uses such concepts as “similarity and difference” (tongyi 同異), “one and ten thousand” (yiwan 一萬), and “unity and division” (tongfen 統分), I show how Xunzi included the diversity of individuals within a pluralist society in a unified community with a collective consensus where this community at the same time guarantees the freedoms and preferences of each individual member that belongs to it. Full article

To reduce Confucian ethics to a “hierarchy of association” or to say that it is incapable of dealing with the problems of strangers is to only see that Confucian ethics stipulates different treatments for kin relations and the sexes. However, this fails to see the multiple different dimensions of Confucian ethics. In fact, the Confucians established universal relational ethics, rationality of social engagement, and a “way of being with” in the interpersonal relationships that are obtained between the self and others. This kind of ethics was not only effective in ancient society, but it is also effective at dealing with the problems of the modern “society of strangers”: it has a universal applicability. Beginning from two Confucian stories, and drawing on records of Confucius and his disciples in the Analects alongside supporting passages from the Mengzi and the Xunzi, this essay elucidates the notions of how self and other should treat each other, how wise people should know themselves and others, how benevolent people should love themselves and others, to argue that Confucianism possesses a universal relational ethics and a “way of being with”, and that the multiple dimensions of Confucian ethics cannot be reduced to just one. Full article

Mohism has two versions of ethics, attributed to Mozi and Yi Zhi 夷之, respectively. Mozi introduced an ethics usually described as utilitarian, emphasizing universal love as the basis of impartiality. However, the problem with this emphasis is that it leads to neglecting the development of rational self-interest. Accordingly, Yi Zhi’s remarks are a clarification or modification of Mozi’s thoughts. First, Yi Zhi alluded to the concept of undifferentiated love to explain universal love as the basis of impartiality. Second, as he understood the concept of undifferentiated love in relation to the idea that “bestowing love begins with one’s parents”, Yi Zhi incorporated rational self-interest. Moreover, Mencius criticized Yi Zhi and disparaged his remarks as two roots (二本 er ben), contrasting it to Confucian ethics, which he said was one root. This division between one root (一本 yi ben) and two roots has garnered significant attention. On the one hand, Zhu Xi believed that the essence of two roots is undifferentiated love, wherein he concluded that it is applicable to both Mozi and Yi Zhi. On the other hand, most later scholars interpreted two roots from an ethical perspective, arguing that Yi Zhi faced the dilemma of two conflicting moral theories. Considering the basic principles of moral philosophy, the ethics of Mozi and Mencius are one root, and only that of Yi Zhi is two roots. This article shows that Yi Zhi and Henry Sidgwick, the founder of classical utilitarianism, face the same dilemma of practical reason: the conflict between utilitarianism and the self-interest of egoism. Full article

Alasdair MacIntyre doubts that Confucianism can discuss the relationship between individuals and community because he maintains that it is impossible to discuss the topic in depth without a Western conception of individual rights. In this article, I show that Neo-Confucianism pays extensive attention to the relationship between individuals and community by working through several Chinese thinkers’ theories from the 11th to the 17th centuries. Neo-Confucianism seems to be focused on the exploration of the common principles of a community, but its real intention is ensuring the fundamentality of individual selves and making up for limitations caused by an excess of individual limitations. Thus, a new relationship is formed between individuals and community; that is, all individuals are equal and the common principles of community are independent of any individual. In order to make each individual harmonize with common principles, some mainstream Neo-Confucian thinkers attached great importance to the effort (gongfu 工夫) of “eliminating personal desires” (qu renyu 去人欲) since they thought that personal desires represented a selfish appeal that contradicts common principles. Influenced by this line of thinking, Neo-Confucianism fell into the predicament where individuals were suppressed, but this shortcoming was corrected in its later stage by defending the right to satisfy individual desires for survival. This study shows that Neo-Confucian discourse has given much thought to the problem of the relationship between individuals and community. Full article

The relationship between the individual and the collective is one of the most important topics in Confucianism. Though this concept has been widely studied, ming 名 (meaning ‘name’), one of its most crucial categories, has not yet been deeply explored within this theoretical domain. This article discusses four aspects of ming and their contributions to the relationship between the self and community. Firstly, Confucius’ proposition of zhengming 正名 (rectifying names or the rectification of names) implies that language, especially that of rulers or gentlemen 君子 (junzi), has a considerable impact on both ethical and political practices. In this sense, ming as language establishes a relationship between rulers and the communities they govern. Secondly, in Confucius’ use of ming, reputation also reflects the attributes of a collectivity. On one hand, reputation functions as a social evaluation system; on the other, it can also be used to shape social values. Both aspects of language and reputation can be found in Confucius’ sayings, and are essentially determined by the sound attributes of ming. Thirdly, ming is interpreted to mean “role” in the later explanations and commentaries of Analects 13.3, which signifies that each individual has their own role in the community to which they belong. The position of a social individual is determined according to their relationship with others. Simultaneously, it is also the idea of “role” that brings a hierarchical order to family, state, clan, and “all under heaven”. Finally, the relationship between ming and yi 義 (appropriateness) implies the correlation between a name and the subject to which it refers. For ethical or political participants, yi means that the name-bearer is bound to a series of demands regarding their behaviors and virtues, which can lead to a “thick” conception of the subject, that is, the role of a complex of virtues, duties, and even rights (albeit implicit). Although the meaning of ming was becoming more complicated and profound during the development of early Confucianism, it has always functioned as the bond between individual and community. In this regard, the Confucian theory of ming can contribute some insights toward the combination of Confucianism and communitarianism, and also toward the modernization of Confucianism. Full article

A Confucian scholar, Kang Youwei, living in the late Qing period imagined a future utopian society called datong which eliminated all social distinctions. To illustrate it, he borrowed and developed the theory of the Three Ages, which first appeared in the Confucian classic Gongyang Commentary on the Spring and Autumn Annals, as well as in the theory of human nature in the Han dynasty. However, one of his students, Chen Huanzhang, made a new explanation of the “Liyun” chapter that greatly differed from his teacher. According to him, datong was a society committed to “preserving social relations”. The different understandings of datong reveals two different patterns of social relations in Confucianism. Besides the traditional wulun pattern, Kang Youwei offered another possible pattern. Although it proved to be a failure in practice, as a theory that discovered many hidden traditions in Confucianism, Kang Youwei’s datong theory is worthy of attention. Full article