Yi as a Cardinal Virtue

十二

~What does Confucius mean by yi (righteousness)? How different is this meaning from the traditional Chinese meaning of yi?

~Why does Confucius identify yi 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?

~How is this virtue related to jen?

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Cheng, 1972

“Yi is the very principle which should make a person’s conduct morally acceptable to others and which should justify the morality of human actions. In other words, it may be suggested that yi is the fundamental principle of morality that confers qualities of righting wrong on human actions and that produces situation which intrinsically satisfies us as moral agents.” 

Yi or righteousness has been defined at the “oughtness of a situation”: every one in society has certain things which he ought to do, and which must be done for their own sake, because they are the morally right things to do (Fung, 1948). Being righteous means that one’s action is in accordance to what one is ought to be doing given his position in the society or in the family. Being righteous is, in a sense, being just, and it also connotes that a righteous man is he who acts modesty and considers the others around him. Several of Confucius’ Analects have greatly contrasted the superior man from the inferior man through their actions just righteousness and profit had been placed on the opposing sides. The higher man as one who understands moral principles and the lower as one who only thinks about profit (Analect 14:24). In Wing- Tsit Chan’s A Source Book in Chinese Philosophy, he footnoted Chu Hsi’s own interpretations that was in order with his own philosophy:

“…not to mean to understand but to reach, and said that the superior man reaches the higher level because he follows the Principle of Nature while the inferior man reaches the lower level because he is carried away by selfish human desires.”

In its simplest sense, however, yi means giving up one’s life for justice. Confucius considers yi as the basis of being a gentleman. Yi is important for one who is developing himself to be a gentleman for without righteousness, he will never become the higher man. A gentleman not only puts the moral way before him but he also understands righteousness and uses it as a standard for living. This activity of the moral man can be directly attributed to jen: every man should, without thoughts of personal advantage, unconditionally do what he ought to do, and be what he ought to be. In other words, he should “extend himself so as to include others,” which, in essence is the practice of jen (Fung, pg. 69).

Analect 17:23

“Tzu-lu asked, ‘Does the superior man esteem courage?’ Confucius said, ‘The superior man considers righteousness as the most important. When the superior man has courage but no righteousness, he becomes turbulent. When the inferior man has courage but no righteousness, he becomes a thief.’”

If one’s motives and one’s actions are justified not by morality but by other selfish reasons, then he can no longer be considered as righteous. From simple decision making to big choices that may affect other people around him, a true righteous man is he who follows righteousness as his code of honour (Analect 4:10). With a disposition to do what is morally good, a righteous man preserves his virtues and integrity by doing what is right.  

Analect 15:17

“Confucius said, ‘The superior man regards righteousness as the substance of everything. He practices it according to the principles of propriety. He brings it forth in modesty. And carries it to its conclusion with faithfulness. He is indeed a superior man!’”

Dr. Manuel B. Dy Jr. dedicated a paragraph in his article on The Confucian Jen with jen and its connection to righteousness by going back to Mencius who made the link in the first place: jen is the distinguishing characteristic of the human when embodied in the human conduct; it is the way (Mencius VII B:16). Confucius also described the righteous man in terms of his conduct towards his success in life. If he obtains his wealth by dirtying his hands, then the wealth is nothing but dust. No matter how simple his joys and his possessions in life is, just as long as he remains clean in his conduct and his actions, then he is indeed the righteous man (Analect 7:15). Out of the five important tenets that make up Confucianism, righteousness is one as it is an indispensable condition for jen and for the gentleman. 

Fung, 1976 (pg.42)

“The idea of yi is rather formal, but that of jen is much more concrete. The formal essence of the duties of man in the society is their “oughtness,” because all there duties are what he ought to do. But the material essence of these duties is “loving others”."

Righteousness maintains that one’s action should be rational at all cost without succumbing to temptations. Being able to recognise what is right from what is wrong is one of the characteristics of a righteous man and as it is closely related to jen, by doing what is good and what is right, one is considering others. Respecting someone (jen) means that one should act right towards him (yi). As an example, we can look at Freud’s Psychoanalysis on the human psyche: id, ego, and superego. A righteous mean does not act rashly and impulsively. He does not give in to his id and let his aggressive primal nature get the best of him. He would control his id and ensures that his rationality will provide him what is best (ego) by checking his superego which can tell him what is right from what is wrong. As it is in deep contradiction with the id, the superego would restrain him by reminding him of his society’s rules, ethics, and morals. 

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