Understanding the Concept of Ren: Confucian Principles for Modern Ethics
6-30 Tzu Kung said, “If one is generous(1) to the people and able to help the masses(2), what Can it be called benevolence?” Zi said, “What is the matter with benevolence? It must also be holy! Yao and Shun(3) are still sick(4). The man of benevolence (5) is one who wishes to establish himself and to establish others, and one who wishes to reach out and to reach out to others. To be able to take an example (6), can be said to be the party of benevolence.”
[Commentary
(1) Shi: old reading shì, verb.
(2) Zhong: refers to the multitude.
(3) Yao and Shun: two legendary emperors of the ancient times, and the role models in Confucius’ mind. Confucianism considers them “saints”.
(4) Sick: Sick, worried. The word “zhu” is a portmanteau of “之于”.
(5) F: the beginning of the sentence.
(6) can be close to take the analogy: to be able to make an analogy on oneself. That is to say, the meaning of pushing oneself to others.
[Translation
Zigong said, “If there is a man who can give a lot of benefits to the people and help the public, how about it? Can he be regarded as a benevolent man?” Confucius said, “He is not only a benevolent man, but also a saint! Even Yao and Shun can hardly do so. As for a man of benevolence, he wants to be able to stand on his own feet and help others to stand on theirs; he wants to be able to live well on his own feet and help others to live well on theirs. To be able to compare oneself with others in all things, and to extend oneself to others, can be said to be the way of practicing benevolence.”
[Commentary
“To be like oneself and to be like others; to be like others and to be like them” is an important principle in practicing ren. To “extend oneself to others” is to realize “benevolence”. In later chapters, Confucius also says, “Do not do unto others what you would not have them do unto you”. All these illustrate Confucius’ basic idea of “benevolence”. We will come back to this later. In short, this is an important aspect of Confucius’ thought, a basic ethical code for society, which is also of great value today.
Confucianism, deeply rooted in Chinese culture, offers profound insights into ethical behavior and personal conduct. One of its central concepts is “Ren” (仁), often translated as “benevolence” or “humaneness.” To understand how this principle applies both historically and in the modern context, we can explore a classical teaching from Confucius and its relevance today.
The Dialogue on Benevolence
In an ancient dialogue, Confucius’s disciple Zigong asked, “If someone benefits the people extensively and helps the masses, can they be considered truly benevolent?” Confucius responded, “Not merely benevolent, but almost a sage! Even figures like Yao and Shun struggled with this. A benevolent person is one who seeks to help others stand firm if they themselves stand firm, and to aid others in achieving success if they themselves are successful. The principle of benevolence involves applying oneself as a model for others.”
Analyzing the Concept of Ren
Benevolence vs. Sagehood: Confucius distinguished between “Ren” (benevolence) and “sagehood.” While benevolence involves kindness and a desire to help others, sagehood represents a higher level of moral and ethical attainment. Confucius acknowledged that even revered ancient rulers like Yao and Shun struggled to fully embody benevolence, highlighting the difficulty of this ideal.
The Principle of Reciprocity: The principle “己欲立而立人，己欲达而达人” (one who desires to stand firm should help others to stand firm, and one who desires success should help others to succeed) encapsulates the essence of benevolence. This notion of reciprocity suggests that ethical behavior involves more than just personal virtue; it requires actively contributing to the well-being and success of others.
The Application of Ren in Modern Context
Confucian principles, particularly the practice of “Ren,” remain relevant today. In a world where individual success is often prioritized, Confucian ethics remind us of the importance of empathy and mutual support. By embodying the principle of “Ren,” individuals can foster a more harmonious and supportive community. This involves not only acting with integrity and kindness but also actively working to uplift those around us.
In Personal Relationships: In personal interactions, applying the principle of reciprocity can lead to more meaningful and supportive relationships. Understanding and anticipating the needs of others, and offering help without expecting immediate returns, aligns with the Confucian ideal of benevolence.
In Professional Settings: In the workplace, fostering an environment where colleagues support each other’s growth and success reflects the essence of “Ren.” Leaders who practice benevolence contribute to a positive and productive work culture, enhancing overall job satisfaction and organizational success.
Confucian teachings on “Ren” provide a timeless framework for ethical behavior and interpersonal relationships. By striving to help others stand firm and succeed, individuals can practice true benevolence and contribute to a more harmonious society. Embracing these principles not only enriches personal interactions but also promotes a culture of mutual respect and support, resonating deeply in both personal and professional realms.
By understanding and integrating these ancient wisdoms into our modern lives, we can bridge cultural gaps and build a more compassionate world.