SotA Anthology 2015-16
the self-forgetfulness that
comes from inhabiting a
civilised tradition, hence
it is not a quality that can
be cultivated in seclusion.
It is to participate in
relationships of a symbolic
kind, existing only as it is
manifested in relation to
others and in the treatment
of others, as defined by a
tradition of practices. A filial
son, for example, ‘enacts’
his filial devotion by bowing
before his father (Gardner,
2014).
This
expresses
the dignity of persons and
respect for obligations.
Rén, therefore, is closely
associated with ritual, as it
is principally through ritual
that ‘humane goodness’
is
given
meaningful
expression. To be morally
superior, Confucius argues,
is to have a keen sense of
propriety (Gardner, 2014).
Confucius teaches the
process
of
becoming
human to be the ability to
“discipline yourself and
return to ritual” (Reigel,
2013). The performance of
ritual ‘humanises’ men to
“make a distinction between
themselves and brutes”
(Gardner, 2014). Control,
restraint
of
individual
tendencies, and dignified
behaviour are necessary
for social cohesion, and
must be governed through
shared rules. The sources of
these Confucian values are
found through the studying
and mastery of li. Li refers
to ritual forms or rules of
propriety, in addition to rites,
ceremonies, prescriptions
for proper behaviour, and
etiquette. Li is a source of
Confucian values that offers
guidance for daily concerns
with everyone: the norms of
conduct to govern proper
ways of governing state, and
the proper relation between
rulers and ministers, fathers
and sons, older and younger
brothers, husbands and
wives, and mothers and
daughter-in-laws
(Shun,
1993). Proper observance
of li as a guidance is
supposedly the ideal basis
for government and order.
This social harmony is seen
in how li expresses respect
for ones elders; a son, in
practising proper ritual, acts
as a true son should. Hence,
li allows one to enact an
admirable role in society,
thereby encouraging the
development
of
noble
characters who embody
cultural refinement and
mutual concerns.
Li is a system that
encompasses every aspect
of life. Concern for propriety
must inform everything
that one says and does;
hence, it is a source of
Confucian value that cannot
be overlooked. The scope
of li’s application is shown
in the Book of Rites, where
Confucius informs readers
how we ought to eat: “Do
not roll the rice into a ball;
do not bolt down the various
dishes; do not swill down
the soup” (Gardner, 2014).
Although such proscriptions
may seem rather trivial to a
Western audience, correct
performance through rituals
is integral to Confucian
thought, as it enables man to
nurture and give expression
to true goodness. Ritual is a
powerful source of Confucian
value that is “instructive