Jen as a Cardinal Virtue

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~What does Confucius mean by jen (human-heartedness)? How different is this meaning from the traditional Chinese meaning of jen?

~What are the different interpretations by commentators of jen?

~Why does Confucius identify jen as one of the cardinal virtues of the superior man? What does it make of the man who possesses them?

~What is the basis of this virtue in man? How can this be developed?

~What are its expressions?

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According to Berling (1996), jen or ren is the source of all virtues. Jen denotes more than just love or kindness or humanism. It is more than just being benevolent or humane towards others and jen, as it is in the Confucian sense, is considered as the basic and highest value because, in a way, the fundamental point of the Confucian philosophy is “learning to be human.”

The Growth of Humanism (Chan, 1963)

If one world could characterise the entire history of Chinese philosophy, that word would be humanism- not the humanism that denies or slights a Supreme Power, but one that professes the unity of manned Heaven. In this sense, humanism has dominated Chinese thoughts from the dawn of its history. 

The central topic that was discussed in the whole of the Analects focuses mainly on jen. Instead of going with the usual traditional meaning of jen as a particular virtue, it was instead taken on as a general virtue (Chan, 1963). Delving deeper into the details about jen, Chan further explained that for Confucius, a true gentleman is a man who is humane. He is the perfect man and he is a man of the golden rule. 

But how exactly? What does is mean to be humane in the Confucian tradition? How does such a man acts? What are his characteristics?

Analect 4:3

“Confucius said, ‘Only the man of humanity knows how to love people and hate people.’”

The Confucian scholar, Tu Wei-ming argues jen as practices connected to the relations and interactions of one within a community as how it is translated in its Chinese character. One interacts with another by being kept in line by propriety because jen is, after all, a social value. Jen keeps the traditions and the rituals alive. It cultivates the person and helps him maintain the character of a gentleman. Jen teaches us to love others with a sense of discipline and genuine accommodation in service of the other. 

Analect 17:6

“Tzu-chang asked Confucius about humanity. Confucius said, ‘One who can practice five things wherever he may be is a man of humanity.’ Tzu-chang asked what the five are. Confucius said, ‘Earnestness, liberality, truthfulness, diligence, and generosity. If one is earnest, one will not be treated with disrespect. If one is liberal, one will win the hearts of all. If one is truthful, one will be trusted. If one is diligent, one will be successful. And if one is generous, one will be able to enjoy the service of others.’”

In my previous entry on the Tao as a Social-Moral Way, I have touched upon the topic of jen and how it can be expressed in the forms of conscientiousness (chung) and altruism (shu) as well as it benighted “one thread that runs through Confucius’ doctrines”. Jen also is in close related with the possession of wisdom as well as righteousness and keeping the Confucian rituals, propriety, etiquette, and whatnot (li). 

Cultivating earnestness, liberality, truthfulness, diligence, and generosity, as mentioned above, mirrors jen as a humanistic goal in terms of being together and involving together with one’s community. 

The Analects 6:21, 12:22, and 19:6 knits wisdom and jen together:

Chan’s Comment on Analect 6:21

In the Confucian ethical system, humanity and wisdom are like two wings, one supporting the other. One is substance, the other is function. The dual emphasis has been maintained throughout history… Elsewhere, courage is added as the third value, and Mencius grouped them with righteousness and propriety as the Four Beginnings.

Analect 17:8

“…One who loves humanity but not learning will be obscured by ignorance. One who loves wisdom but not learning will be obscured by lack of principle. One who loves faithfulness but not learning will be obscured by heartlessness. One who loves uprightness but not learning will be obscured by violence. One who loves strength of character but not learning will be obscured by recklessness.

 Analect 15:32

“Confucius said, ‘When a man’s knowledge is sufficient for him to attain [his position] but his humanity is not sufficient for him to hold it, he will lose it again. When his knowledge is sufficient for him to attain it and his humanity is sufficient for him to hold it, if he does not approach the people with dignity, the people will not respect him. If his knowledge is sufficient for him to attain it, his humanity sufficient for him to hold it, and he approaches the people with dignity, yet does not influence them with the principle of propriety, it is still not good.’”

Analect 15:32 is in correspondence to the excerpt on the Book of Ch’u in describing such a gentleman. A man of humanity is one who rises above. His possessions are immaterial and does not  pretend for the sake of his own advantage. He is one who establishes his and other’s character, he is cultured, and above all he is worthy. He is one who corrects the actualities of men and does not tolerate mistakes of such kinds that may lead to disharmony in the society. A humane man is brave and sincere.  As he is kind, he is also honest. He is also a man of wisdom and he is filial. Conscientious and altruistic, such a man is not far from the Tao. He places great importance on tradition and arts (wen). Confucius, in Analect 13:27, describes a man that is strong, resolute, simple, and slow to speak as one who is close to humanity. This statement was backed-up by Analect 15:8.

Analect 4:6

“Confucius said, ‘I have never seen one who really loves humanity or one who really hates inhumanity. One who really loves humanity willy not place anything above it. One who really hates inhumanity will practice humanity is such a way that inhumanity will have no change to get at him. Is there anyone who was devoted his strength to humanity for as long as a single day? I have not seen any one without sufficient strength to do so. Perhaps there is such a case, but I have never seen it.’”

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