Mastering Virtue: Confucius on Self-Discipline and Ritual
Yan Yuan asked about benevolence. The Master said, “To subdue oneself and return to propriety (1) is to be benevolent. If one day one can subdue oneself and return to propriety, the world will be submissive to benevolence (2). Is the practice of benevolence dependent on oneself, or on others?” Yan Yuan said, “Please explain the details (3).” The Master said, “Do not look at what is not in accordance with the rules of propriety, do not listen to what is not in accordance with the rules of propriety, do not speak what is not in accordance with the rules of propriety, and do not act in accordance with what is not in accordance with the rules of propriety.” Yan Yuan said, “Although I am not very clever, I will follow this teaching.”
[Notes]
(1)克己复礼:克己, to restrain oneself.复礼, to make one’s words and deeds conform to the requirements of propriety.
(2)归仁:归, to submit.仁, the way of benevolence.
(3)目: specific items.目 and 纲 are opposites.
(4) Shi: to engage in, to do.
Translation:
Yan Yuan asked what it meant to be benevolent. Confucius said, “To restrain oneself and to do everything according to the requirements of the rites is benevolence. Once this is done, everything in the world will be benevolent. The practice of benevolence depends entirely on oneself, does it not?” Yan Yuan said, “Please tell me the items for practicing benevolence.” Confucius said, “Do not look at things that are not in accordance with the rites, do not listen to things that are not in accordance with the rites, do not speak of things that are not in accordance with the rites, and do not do things that are not in accordance with the rites.” Yan Yuan said, “Although I am stupid, I will do as you say.”
[Commentary]
“To subdue oneself and return to the rites is to be benevolent,” this is Confucius’ main explanation of what benevolence is. Here, Confucius uses the rites to define benevolence, and acting in accordance with the rites is the fundamental requirement of benevolence. Therefore, the rites are based on benevolence and are maintained by benevolence. Ren is internal, and li is external. The two are closely integrated. In fact, this includes two aspects: one is self-restraint, and the other is the restoration of li. Self-restraint and the restoration of li means that people consciously abide by the rules of li through their moral cultivation. This is the core content of Confucius’ thinking, which runs through the entire book of the Analects.
In the rich tapestry of Confucian thought, the concept of 仁 (Rén), often translated as “virtue” or “benevolence,” stands as a cornerstone. A significant dialogue on this topic is found in the teachings of Confucius, which offer timeless insights into self-discipline and proper conduct. This article explores Confucius’s perspective on achieving virtue through self-restraint and adherence to ritual, as explained in a classic dialogue with his disciple Yan Yuan.
The Essence of Virtue
In a profound exchange, Yan Yuan inquired about the nature of virtue. Confucius responded with a principle that encapsulates his philosophy: “克己复礼 (Kè jǐ fù lǐ),” which translates to “self-restraint and adherence to ritual” as the essence of virtue. Confucius emphasized that virtue arises from an individual’s ability to control their desires and align their behavior with societal norms. This alignment with 礼 (Lǐ), or ritual propriety, is not merely a formality but the very foundation of virtuous living.
The Path to Virtue
Confucius elaborated on this principle by suggesting that once an individual practices self-restraint and follows the rituals, it sets a standard for the world around them. He asserted, “One day of self-restraint and adherence to ritual brings the world to virtue.” This highlights a central tenet of Confucian thought: virtue is not an isolated trait but a force that influences and improves the broader society.
Yan Yuan then sought further clarification on the practical aspects of practicing virtue. Confucius provided a straightforward guide: avoid what is not in accordance with ritual. He advised, “Do not look at what is not proper, do not listen to what is not proper, do not speak what is not proper, and do not act on what is not proper.” This pragmatic approach underscores that maintaining virtue involves constant self-awareness and adherence to ethical standards in all aspects of life.
The Core of Confucian Ethics
The principle of self-restraint and ritual compliance, according to Confucius, integrates two crucial components: 克己 (kè jǐ) or self-restraint, and 复礼 (fù lǐ) or adherence to ritual propriety. These components are intertwined, with self-restraint ensuring that one’s actions remain within the bounds of societal norms and rituals. This dual approach reflects the core of Confucian ethics, which emphasizes the harmony between inner virtue and outward conduct.
Confucius’s teachings on virtue illustrate that it is not a mere abstract ideal but a practical guide to living a disciplined and respectful life. By embedding these principles into daily behavior, individuals contribute to a more harmonious and virtuous society.