Confucius' Concept of Righteousness and Benefit and Its Modern Value

Confucius' view of justice and benefit

Righteousness, "Righteousness is appropriate" (The Doctrine of the Mean), which means "appropriateness". The latter refers to the highest principles that should be respected and the highest morality that should be pursued in human social activities and interpersonal relationships. Benefit refers to the benefits and utility that can meet the needs of human life. This concept appeared very early.

The issue of justice and benefit is an important issue in China's ancient moral theory. How to deal with the relationship between them has a very important influence on the country, politics, economy, ethics and social fashion.

For thousands of years, it has been repeatedly discussed by thinkers of past dynasties. Among philosophers, legalists put forward the idea of "emphasizing righteousness over profit"; Taoism treats justice and benefit with an attitude beyond morality and utility; Mozi, on the other hand, does not value righteousness over profit, nor does it value profit over righteousness, but combines righteousness with profit, and has double regulations on ambition and merit; Confucius, the founder of Confucianism, put forward the idea of "valuing righteousness over profit" (or "giving priority to righteousness and profit").

Confucius put forward "the righteousness of a gentleman is supreme" (The Analects of Confucius Yang Huo). On the one hand, Confucius inherited the views of Pi Zheng and Rick, doctors of the State of Jin in the mid-Spring and Autumn Period, and also thought that "righteousness is beneficial". The difference is that Confucius emphasized that righteousness should conform to the rules of etiquette. Confucius said, "Courtesy and righteousness are beneficial to the people." (Zuo Zhuan) It is recognized that interests are an important factor to stabilize the people's hearts, and the acquisition of interests cannot be ignored in governing the country and securing the people. As far as society is concerned, Confucius does not deny that utilitarianism is an important foundation for its development. In The Analects of Lutz, when Confucius entered the state of Wei, he told You Ran that he would "educate" (educate) after "ordinary" (prosperous population) and "affluent life". Therefore, Confucius affirmed that practicality is indispensable for social development.

On the other hand, in the relationship between justice and benefit, Confucius clearly showed the idea of controlling benefit with justice and giving priority to justice and benefit. Confucius said, "See the Sage Si Qi" ("The Analects of Confucius: A Sage"). Morally, it doesn't hurt to take it. This is called "taking righteousness before taking it" ("The Analects of Confucius"). When Confucius talked with Zigong about which is more important, food, soldiers, faith and others, Confucius put faith first and thought that "a man can't stand without faith" (The Analects of Yan Yuan). Adequate food and soldiers reflect the pursuit of utility, while people's trust belongs to the category of moral pursuit. This passage is an extreme form of zi gong, which requires Confucius to choose between righteousness and benefit. Under this kind of opposition, Confucius put moral pursuit in the position of priority over interests.

In a word, it is not difficult to find that "valuing righteousness over profit" is a concept of justice and benefit suitable for our present society.

With the development of market economy, the relationship between morality and money is becoming increasingly obvious. Correctly treating and handling the relationship between righteousness and benefit is a major social issue, which is related to being a man and making a career. We should attach great importance to it. Confucius said that "distinguishing right from wrong" is helpful to inspire members of society to make a correct moral orientation in this regard.

As we all know, "money worship" has become a common practice in today's society, and "materialistic cross-flow" is unstoppable. So what we need to do now is to standardize, that is, how to make it' rational'. And we can learn from Confucius' "emphasizing righteousness over profit" to closely adjust it.

Confucius' view of justice and benefit is obviously a big topic, and he has learned very little, so he quoted Wei's words again. This article is novel and insightful, and the excerpts are as follows-

Give some examples from the Analects of Confucius to briefly explain the meaning in Confucius' thought and the relationship between meaning and interest.

Confucius said in Li Ren's article: A gentleman is in the world, but there is no ease, no Mo Ye, and righteousness lies in comparison. A gentleman has no certain views on things in the world and no certain objections. Everything he did was for justice.

This chapter directly shows that righteousness is a measure of a gentleman's behavior towards everything in the world. This standard is not fixed, but will change.

Generally speaking, Confucius said: If you don't cultivate yourself, you will be worried ... If you don't learn, you will be righteous ... I am afraid, and I am also worried that I can't correct my words and deeds in order to conform to righteousness after knowing righteousness.

In Yan Yuan's article, Zhang Zi asked Chongde to distinguish between confusion and righteousness ... After knowing righteousness, he revised his words and deeds in order to keep pace with righteousness.

The above two chapters show that meaning comes from knowledge, and meaning will change with the increase and change of knowledge.

In Li Ren's article, Confucius said: Do things for profit, but don't do things because of many complaints. If everything is for profit, it is easy to arouse others' resentment. (Another explanation is that you are prone to resentment.)

The sage asks articles, asks adults ... to see the meaning of interests ... interests must think of righteousness now. (that is, righteousness before taking it)

In the last chapter, Confucius said that a gentleman has Jiu Si ... It seems. When you see what you have, you must think of righteousness (that is, righteousness and then take it)

Xian Wen's article, your uncle's righteousness lies in Jia ... and then take it, and people enjoy it. Confucius said: Why? Why not? Uncle Wen Zi only takes the right things, so others don't think he really took them. Confucius said: Is it so? Is that really the case? The implication is that Confucius didn't quite believe that Uncle Wen Zi really reached this level.

Generally speaking, Confucius said that food is rare ... Ill-gotten wealth and wealth are like clouds to me. Wealth gained through injustice is like a cloud on the horizon to me. Look at it. You can't possibly want it.

Confucius said in Li Ren's article: A gentleman is righteous and a villain is beneficial. A gentleman acts according to his righteousness. Little people understand profit, so it is easy to pursue profit.

Wei Linggong, the gentleman is poor and the villain is poor. A gentleman is sometimes poor, but not like a villain. Once he is poor, he will run amok. It means that a gentleman values righteousness, unlike a villain who takes everything because he is poor.

The above seven chapters explain the relationship between righteousness and benefit.

Xia Zi Lutz was slaughtered by the rich. Ask politics. Confucius said: ... If you don't see small profits ... if you see small profits, you can't achieve great things. Xia Zi asked the way to govern the country, and Confucius said that it is difficult to achieve great things only by pursuing small profits. It means not to lose the big profits that can be brought by taking the small for the big. This is righteousness.

Taber, if there is a road in the world, you will see it. If you have no choice, just hide. The country has a good way, and it is extremely vicious and shameful; There is no way to make the country rich and expensive, and it is also shameful. If there is a way in the world, we must show our talents (righteousness); If there is no way in the world, it should be hidden (righteous). In a well-known country, poverty and low status are a shame (and righteousness); But in a country where there is no way, being rich and expensive is also a shame. This chapter fully points out that a gentleman should be able to master the principles that determine an individual's advance and retreat, rather than blindly pursuing wealth and interests. Please note that Confucius did not point out what to do after hiding, at least he was not a mere recluse, so there is also a hidden meaning here.

Constitutional issue, constitutional issue: shame. Confucius said: it is shameful that there are valleys in the state and there are no valleys in the state. I thought it was shameful to ask Confucius. Confucius replied: it is shameful to receive official salaries in countries where there are good ways, but also in countries where there is no way. This chapter points out that it is understandable (reasonable) to receive the salary of officials in a well-known country; But if the country has no way, officials must try their best to change the situation and turn the road back to the right path (also righteous); If there is really no way to save the situation, don't continue to receive the salary of officials (it is still loyal). Otherwise, it would be a pity.

In Wei Linggong's article, a country becomes an official if it has the means, but if it has no means, it will pack up and leave. If a country has the means to be an official, it will retire and live in seclusion when it has no way.

In the advanced chapter, the so-called minister should obey you with the Tao, and if you can't, you should stop ... The so-called minister should be able to help you with the right path (this is righteousness), and if you find that you can't, you should resign (this is righteousness).

Ji Shi's articles, Chen Li is listed, those that can't be stopped ... You must go all out in your position. If you really can't do it, resign.

The above six chapters explain the cooperation between righteousness and benefit in real life. Based on the above observation and understanding, we should draw the following four conclusions:

1. Righteousness is a measure of a gentleman's behavior towards everything in the world. This standard is not static but will change.

2. Meaning must be obtained from knowledge, and meaning will change with the increase and change of knowledge.

The interests of justice must be taken, and the interests of injustice are the poor.

4. Between righteousness and benefit, it is not a question of who is light and who is heavy. Righteousness is a measure of a gentleman's behavior towards everything in the world. Righteousness is the standard to measure whether this benefit should be taken at this point in time. There is no comparability between the two.

Confucius' Thought of Ruling by Virtue Wei Hanjun

"Rule by virtue" refers to improving people's moral quality through the education of rites and music, and turning observing social hierarchical order and its code of conduct into a kind of consciousness, so as to achieve the purpose of national prosperity and people's safety. Its central idea is to educate people on morality and convince them actively, rather than forcing them to fear by harsh laws.

Rule by virtue is also a political proposition strongly advocated by Confucius and Mencius. Later, Confucianism developed and carried forward this idea of ruling by virtue, which had a great influence on traditional politics. "Morality first, punishment second" is a basic principle pursued by all previous dynasties.

The following is written by Wei, which is very insightful.

Confucius' thought of ruling by virtue is embodied in the following points:

1. Rule by virtue does not exclude the rule of law.

Luz: Confucius said: Good people can serve the country for a hundred years, but they will also kill the disabled. Sincerity is words. It means that sages rule the country one after another, and it will take a hundred years to influence cruel people and achieve the realm of abolishing punishment. In other words, of course, punishment will still be needed in that hundred years.

Lutz film: ... If the punishment is improper, the people will be at a loss. Refers to the crime and punishment must be appropriate, heavy punishment is a felony, and light punishment is a misdemeanor. In this case, punishment, and it is appropriate, is still necessary.

Yao said ... killing without teaching is called abuse ... On the other hand, teaching before killing is not abuse.

A gentleman is guilty of punishment, but a villain is guilty of profit. It means that a gentleman fears criminal law, while a villain covets interests.

Xian Wen's article ... report complaints directly and repay kindness with kindness. If you complain about the state of society and don't punish it, what is straight?

2. Rule by virtue is a subjective ideal, which can only be realized with the cooperation of many other objective environments.

2- 1. Time-It takes a long time to educate and rule by virtue. Like the previous example, Luz: Confucius said: A good man can stay in a country for a hundred years, win battles or kill people. Sincerity is words. It takes a hundred years for a good man to serve his country. In the same article: Confucius said: If you have a monarch, you will die. It means that if a saint is the son of heaven, it will take 30 years to make benevolence prevail in the world.

2-2. People's living conditions-Luz: Zi has, Ran has a servant, Zi said:. You Ran said, what's the point? Yue: Rich. Yue: Since you have money, why bother? Say: teach it. Confucius and You Ran went to defend the country together. Confucius saw that Weiguo was densely populated, and he said, there is a large population here! You Ran asked: What can we do for the country when the population increases? Confucius said: improve everyone's life and make them rich. You Ran asked again: What can be done for the people after they have made their lives rich? Confucius said: It's time to start educating and enlightening them. It can be seen that making people well-fed and well-fed is also one of the basic conditions of rule by virtue.

2-3. Political system-Rule of virtue and rule of law refer to the methods of governing the country, while democratic system and socialist system or capitalist system refer to different political systems. Under different political systems, different or the same methods of governing the country can be adopted.

As mentioned above, moral education takes a long time. Therefore, a long-term stable political system is also necessary. In terms of the background of Confucius' imperial system at that time, it is believed that a good man can serve the country for a hundred years only through the continuous relay efforts of several sages.

To sum up, Confucius' thought of ruling by virtue can be expressed in the following figure:

Steps to support the people-> prosperity-> teaching

The law of governing the country, the rule of law from heavy to light.

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Rule by virtue from light to heavy.

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Long-term stable and reasonable political system

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The rule of law is characterized by convenience and quick effect; The advantage of rule by virtue is that it can increase the effect of rule by law in the early stage, reduce the cost of governing the country in the middle and late stage, and more importantly, make people rational and happy. Therefore, Confucius' thought of rule of virtue increased the component of rule of law in the early stage, increased the weight of rule of virtue in the middle and late stage, and gradually reduced the component of rule of law to a minimum, with the ultimate goal of making people feel ashamed and dignified. This is also one of the manifestations of righteousness (propriety)! Modern significance: As the climax of studying the spirit of the 14th National Congress of the Communist Party of China and developing the socialist market economy is coming, I think many ideas and viewpoints in Confucius' concept of justice and benefit can still serve the present and have positive modern significance.

Confucius and his disciples believe that righteousness first includes moral meaning. He said "righteousness becomes Tao" (The Analects of Confucius 16. 1 1), and his disciple Xia Zi said "faithfulness is close to righteousness" (1. 13), all of which meant this.

Confucius believed that righteousness should contain the meaning of obligation. His high disciple Lu once said, "The intention of the monarch and the minister is so useless" (18.7). Confucius did not object, which obviously refers to righteousness as the slavery and service relationship between monarch, minister and people, that is, obligation.

Confucius believes that righteousness is the highest standard of human action. He said: "Gentleman's righteousness is supreme" (17.2 1). He also said: "Gentleman is at a loss in the world, and there is no Mo Ye, so the ratio of righteousness to righteousness" (4. 10) means that a gentleman should be righteous. Confucius asked people to "see yes" (14. 12) and "see yes" (16. 10). Confucius hoped that a wise gentleman would "do justice for the people" (6.22), that is, lead the people to justice. Confucius believes that setting an example is a good way to "serve the people". He said, "People dare not defy kindness" (13.4).

Confucius believes that righteousness is the magic weapon to maintain the relationship between monarch, minister and people. He said, "It is chaos for a gentleman to be brave without righteousness, and it is theft for a villain to be brave without righteousness" (17.2 1). Lutz followed the teachings of Confucius and once said: "Being an official is meaningless" (18.7), which means doing nothing.

Confucius' exposition on righteousness has become a famous saying throughout the ages. He said, "Being unjust and rich is like a cloud to me" (7.438+06). These brave words inspired the loyal people of all ages, or virtuous, peaceful and happy; Or give your life generously for your country.

Second, benefiting the people and benefiting the people, I am not greedy for profit.

Confucius believes that although everyone needs profits, if he pursues profits indulgently, he will incur resentment. He said, "If you put it on profit, you will complain more" (4. 12). As a result, he seldom talks about profit himself: "Zi Han talks about profit and gives birth to benevolence" (9. 1). Confucius advocated not being greedy for small profits. He said, "If you don't see small profits, you can't do big things" (13.438+07). Confucius believed that righteousness was a magic weapon to stop people from being greedy for profits, and he hoped that people would "see righteousness in profits" (14.438+02).

However, profit is the foundation of people's life after all. Confucius advocated benefiting the people and the people. When he said "benefit from what the people benefit" (20.2), he meant to use what is beneficial to the people to facilitate them. Confucius' education is such a practice: people want to study for profit and are willing to pay tuition fees; Confucius charged for running a school, benefiting others and benefiting himself. This is "benefiting the people". Confucius believes that profit is a tool to mobilize people, and "the villain compares profit" (4. 16) can make the villain obey and be governed, and the wise will maintain benevolence because they benefit from benevolence. He said that "the benevolent is benevolent and the wise is benevolent" (4.2), which means that the benevolent will be content with benevolence and righteousness, and the wise will benefit from it and keep it.

Confucius' restraint on profit influenced later generations.