十三
~What does Confucius mean by li (propriety)? How different is this meaning from the traditional Chinese meaning of li?
~Why does Confucius identify li 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?
~How is this virtue related to jen and yi?
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Analect 10:9
“When his mat was not straight [Confucius] did not sit on it.”
Such is the importance of li or propriety for Confucius that even in the littlest of things, we would insist on the correctness of his actions and of the things around him. Similar to most of Confucius’ virtues, li can mean more than a thing or two. As li’s numerous definitions are tangled in a web together, so does its expanse in the individual and social context. While the li here is taken as propriety, it can also mean ritual action or morals. Li requires one’s active participation for it to be expressed as the activities [rituals] greatly correspond to the promotion of jen. Like the Tao, li teaches one the principles of how to live. If li is followed then the whole of society will work smoothly.
Analect 1:12
“Yu Tzu said, ‘Among the functions of li the most valuable is that it establishes harmony. The excellence of the ways of ancient kings consists of this. It is the guiding principle of all things great and small. If things go amiss, and you, understanding harmony, try to achieve it without regulating it by the rules of propriety, they will still go amiss.’”
The way to achieve harmony in the society and jen is through going back to li. Constantly, is what Confucius said (Analect 12:1). Sprunger described li as the gentleman’s external expression and jen as what is inside. Thus, if li and jen are both embodied within a person, then he is the end goal of the whole Confucian philosophy: he is a chun tzu (An Introduction to Confucianism, n.d.). Li prescribes the proper etiquettes under any event to a man from the properties of a ceremony (Analect 3:4) to how a ruler and a minister should act and serve (Analect 3:19). It also dictates how filial piety is to be expressed (Analect 2:5), how mournings and sacrifices to one’s ancestors should be done, and how one should conduct himself in a convention. Li is also important in the development of a gentleman. Social harmony can be established as li promotes ethics and proper decorum. Even if it limits one’s actions, it keeps the person in line and guides him how to act rightly so as to avoid disharmony: the noble man who studies culture extensively, and disciplines himself with propriety can keep from error (Analect 6:27).
Fung, 1976
(Hsun Tzu)
“…But the world is not so ideal. People must live together, and in order to do so without contention, a millet must be imposed on everyone in the satisfaction of his desires. The function of li is to set this limit. When there are the lu, there is morality. He who acts according to the li acts morally. He who acts against them acts immorally.”
(Confucianism)
“…li is a very comprehensive idea. It can be translates as ceremonies, rituals, or rules of social conduct… The function of li is to regulate. The li provide regulation for the satisfaction of man’s desires. But in the sense of ceremonies and rituals, the lie have another function, that of refining. In this sense, the li give refinement and purification to man’s emotions…”
Acting righteously also denotes that one is acting in accordance to the morals and the societal laws for laws are made to keep peace and eliminate disorder in the society: without propriety and righteousness, there will be rebellion, disorder, and chaos… The sage-kings of antiquity created the rules of propriety and righteousness and instituted laws and systems in order to correct man’s feelings, transform them, and direct them so that they all may become disciplined and conform with the Way (Chan, 1963).
By following propriety and righteousness, one will grow up straightly and correctly. Such a man will never be swayed. Confucius would bid one to avoid what is opposed to propriety, to turn a deaf ear towards what is contrary to propriety, to speak what is contrary to propriety, and not to make any actions that are opposed to propriety (Analect 12:1).
Analect 20:3
“Without an acquaintance of the rules of propriety, it is impossible for the character to be established.”
Further in Chan’s A Source Book in Chinese Philosophy, he stressed that both righteousness and propriety are attained through hard work. He also extended that since both virtues are not nature to man, they should be sought out just as how one would seek the way on how to be a true gentleman. Like jen, propriety makes the extension from one person to another. Entwining both main virtues together would create a cultivated man with a good moral bone. Li is also a guide as to how one should associate with another by observing good manners and right conduct, one can avoid conflict that may have a tendency to grow bigger.
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 now 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, ye does not influence them with the principle of propriety,it is still not good.”
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