Chung as an Expression of Jen

十

~What does Confucius mean by chung (conscientiousness)? Why does he consider it an expression of jen? How does it express jen?

~How does one exercise chung? What is its difference from self-centeredness? What is its difference from stubbornness or narrow-mindedness?

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The way to practice jen, according to Fung (1976), is through the applications of its expressions: chung or conscientiousness and shu or altruism. Since jen materialises a person with “a heart that cannot bear to see others suffer” (Mencius), it greatly implies that the person must extend beyond himself. He must reach out to others- he must connect. Therefore, by practising chung and shu, which are those that grounds jen, also means that one is practising jen. 

The generic knowledge of the importance of being able to know and being able to love oneself is the manifestation of chung. One must thereby be human before he can act as one. In this sense starts the goodness that one can be able to act out through shu. 

Fung, 1976 (Mencius IB, 9)

“If the King, by understanding his own desires, would also come to understand the desires of all his people, and would take measures whereby the people might satisfy these desires, this would result in the kingly way and nothing else.”

One will always see chung and shu as hand in hand and that both works well as a pair because chung and shu implies each other. As chung is one’s obligation to the self, by shu, one looks and acts upon his obligation to the others. However, taking them separately makes the Confucian Golden Rule available.

Analect 6:28

“…A man of humanity, wishing to establish his own character, also establishes the character of others, and wishing to be prominent himself, also helps others to be prominent. To be able to judge others by what us near to ourselves may be called the method of realising humanity.”

Let’s take a look at a Confucian gentleman. He is one who lives by the Way, has a firm grasp on virtue, relies on humanity, and finds pleasure in arts (Analect 7:6) and because he is already a gentleman, it goes to show that he has already developed himself.

Analect 14:45

“…Confucius said, ‘A superior man is one who cultivates himself with seriousness… He cultivates himself so as to give all people security and peace. To cultivate oneself so as to give all people security and peace…”

In this Analect, Chan (1963) made a comment:

“…As Ch’eng I put it, chung is the Way of Heaven, whereas shu is the way of man; the former is substance, while the latter is function. Liu Pao-nan is correct in equating chung with Confucius’ saying, ‘Establish one’s own character,’ and shu with ‘Also establish the character of others. Here is the positive version of the Confucian golden rule. The negative version is only one side of it.’”

In Fung Yu-Lan’s The Spirit of Chinese Philosophy (1947), he echoed Chu Hsi explaining that “to do one’s very best that is chung, to extend this beyond oneself is shu” and by his own, “Chung is the positive aspect of extending oneself to include one’s fellow men…”

So before one can showcase jen, one must first ground himself with chung. He must look back upon his actions and look ahead to make sure that he is following the right Tao. He must examine himself in his every thoughts and actions and maintain the stance that he is a man of humanity and a man for humanity. Therefore the superior man maintains harmony [in his nature and conduct] and does not waver (DotM, 10). Doctrine of the Mean 14 also lists down the qualities of a gentleman who lives in accordance to the Way. 

Fung, 1947 

“A jen man is sure to have good ability in considering others…”

“Jen is the very centre of Confucius’ philosophy and chung and shu are the starting points of jen.”

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