T'i as Root of Jen

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~What does Confucius mean by t’i (brotherly respect)? Why does he consider it a root of jen?

~What are the different ways in which t’i finds expression?

~What does Confucius mean by chung (conscientiousness) Why does he consider it an expression of 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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Great Learning, 9

“Brotherly respect is that which one serves his elders, and  deep love is that with which one treats the multitude… The Book of Odes says, ‘They were correct and good to their elder brothers. they wee correct and good to their younger brothers.’ Only when one is good and correct to one’s elder and younger brothers can one teach the people of the country. “

Analect 1:2 tells us that filial piety (hsiao) and brotherly love (t’i) are the root of humanity (jen). For Mencius, the Confucian tradition presents to us five relationships that are crucial: parent and child, minister and ruler, husband and wife, older brother and younger brother, and friend and friend. The basis for filial piety is different from that of brotherly love. Fung (1976) categorised three out of five of the relationship as familial and the two, however not, can be taken as familial as well. T’i acts merely as some sort of an extension and promotes mutual support from both brothers. The Book of Mencius also points out that the elder and the younger brother should have an understanding of their mutual rank. 

Wright, 1975

“The behavioural content of brotherly love as given by the clan rules clearly underscores its co-operative nature: affection and kindness on the part of elder brothers, respect and deference on the part of younger brothers.” 

Slote and De Vos, 1998

“The reason that filial piety and brotherly love are considered roots of jen for realising full humanity is partly due to the Confucian belief that moral self-cultivation begins with the recognition that biological bondage provides an authentic opportunity for personal realisation. 

Brotherly love means that one is respectful to others just as he is pure in his love. He treats his brother well and lives in harmony with his family and those around him. The concept of brotherly love or brotherly respect is different in the Confucian sense. If one is a brother, by blood and name, does not act as one, can he still be considered as a brother? If one, who is not related to you, acts like a brother to you, can you then consider him as one?

Fung, 1976

“To extend the love for one’s family so as to include persons outside it as well, is to practice that ‘principle of chung (conscientiousness to others) and shu (altruism).

Chung and shu are both the expressions of jen while hsiao and t’i are its roots. The Confucian tradition establishes harmony and peace by being able to overcome the differences and the problems that are created by hierarchical relations. Filial piety and brotherly love or brotherly respect also acts at the applications of jen (Chang, 2013).

Analect 1:2

“Yu Tzu said, ‘Few of those who are filial sons and respectful brothers will show disrespect to superiors, and there has never been a man who is not disrespectful to superior and yet creates disorder. A superior man is devoted to the fundamental. When the root is firmly established, the Tao will grow. Filial piety and brotherly respect are the root of humanity.”

In Fung Y-Lan’s A short History of Chinese Philosophy, he explained the exact definition of chung or conscientiousness as “neither too much nor too little, that is, just right”. Furthermore, in the Doctrine of the Mean, the state of chung is described as “to have no emotions of pleasure or anger, sorrow or joy, welling up”. As one is conscientious, he does his work well with other people in mind. For others, however, they have a different connotation of chung: 

Chan, 1963 (Analect 4:15 commentary)

“All agree, however, on the meanings of chung and shu, which are best expressed by Chu Hsi, namely chung means the full development of one’s [originally good] mind… Lui Pao-nan is correct in equating chung with Confucius’ saying, ‘Establish one’s own character’”.

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