Religion and Theology

On Book II, Chapter XIII of Confucius The Analects, Confucius replied to Tsze-kung when he asked what constituted the superior man. The master said He acts before he speaks, and afterwards speaks according to his actions. (Legge, 2009).  These words of wisdom from Confucius can be applied to every person since it is very general. The superior man that Tsze-kung and the master are talking about is the ideal man. Following this advice would make one person conscious and responsible for his actions. Nevertheless, this idea can also be interpreted the other way. If a person is virtuous then no problem will arise. On the other hand, if a person is not virtuous and do acts of evil, then he can never be called a superior man.

Another passage from The Analects regarding the superior man can be found on Book IV, Chapter XI. As the Master said, The superior man thinks of virtue the small man thinks of comfort. The superior man thinks of the sanctions of law the small man thinks of favours which he may receive. (Legge, 2009). Here, Confucius differentiates the characteristics of a superior man and the small man. Everyone wants to be a superior man, thus following this advice of Confucius will result to a peaceful and virtuous life. If a person acts according to virtues, more or less, his life would be also virtuous. Also, living in accordance to the law will put one person in harms way. Confucius on the other hand, describes the small man as one who lives only for himself. His life revolves according to his interests and not of others. Living a life like that of a small man may result to a life full of material wealth. Conversely, living as a superior man may not be as wealthy to that of a small man but a life guided by virtues is beneficial not only to ones life but also to others.

The two passages from The Analects mentioned earlier are related in terms of the definition of a superior man. The first one talks about ones responsibility of his actions while the other one talks about how one should live his life. The first passage discussed is about the general idea on what a superior man is. A way to interpret this idea is practice what you preach. The second passage is about what influences the superior man on his actions. Hence, for a person to be labeled as superior would mean that he speaks according to his actions that are guided by laws and virtues.

The JUNZI
Junzi has a literal translation of lords son. It is a term coined by Confucius to describe his ideal human. A junzi is also sometimes referred to as gentleman, an exemplary person, or a superior person. During the early times in China, the son of a ruler is cultivated to obtain exemplary ethical and moral ideas while also acquiring inner peace by living in accordance to virtues. In spite of the literal meaning of the word, any person who is righteous enough and is keen on improving himself can have the title of a junzi. Confucius describes the junzi  as a person who is governed by virtues and almost always do things the right way and is knowledgeable of many things. As Confucius said on Book VII, Chapter XXV, The superior man, extensively studying all learning, and keeping himself under the restraint of the rules of propriety, may thus likewise not overstep what is right. A superior man has a heart full of virtues and is lenient thus having peace in himself. He will be decisive since he has wisdom and knowledge. And since a junzi is courageous, he will have no fear. Another description of a junzi can be found in Book IIX, Chapter IV. Confucius says

There are three principles of conduct which the man of high rank should consider specially important --that in his deportment and manner he keep from violence and heedlessness that in regulating his countenance he keep near to sincerity and that in his words and tones he keep far from lowness and impropriety. (Legge, 2009).

Clearly, Confucius describes a junzi as a man who does not resort to violence. A superior mans appearance should reflect his whole personality, and ultimately that his way of words and the way he speaks should always be governed by virtues and be kept away from rudeness and lowness.

Generally, Confucianism is sometimes critiqued because of its treatment to women and the younger generations. In Confucianism, there are five major bonds 1) faith between rulers and the ruled 2) love between parents and children 3) distinction of husband and his wife 4) order among elders and juniors and 5) trust from friend to a friend.  Clearly, the dominant identity in Confucianism is the man. As seen on The Analects, Confucius beliefs root on the importance of filial piety.  Though most of the times important, order in the society is not significant in every action. There are times where such order in relationships should be broken. For example, in a relationship of a father and his son, if the father is not responsible enough for his family and beats his wife and children, his subordinates (in this context, wife and children) should at least defend themselves or put themselves out of harm. As said by philosopher Yu on Book I, Chapter II, Filial piety and fraternal submission  are they not the root of all benevolent actions (Legge, 2009). This idea may be true most of the times but considering situations like that mentioned earlier, fraternal submission does not always result to benevolent actions. Nevertheless, the ideas of Confucius are always worth studying.