The Chun-tzu as Philosopher-King

二十二

~What is a philosopher-king (or sage-emperor)?

~What role does the ruler play in a state?

~Why does Confucius argue that the ruler must be a chun-tzu? What is the difference between the ruler who is a chun-tzu and one who is not?

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Fung, 1947

“The man who has become really and truly a jen man is the sage, and the same is one body with Heaven and Earth and all things…”

The highest position that one can achieve in the society, according to Fung Yu-Lan (1947), is that of a political leader. What’s even more higher than that is other than being a statesman, he is also a sage— a person, as the parent of the people, who rules with the virtue and wisdom of a sage and who has the power and will of a king: …for in the Confucian system, the sage should be a ruler and the ruler should be a sage (Chan, 1963, p. 45).  He is one who gives his all to secure the land and its inhabitants while at the same time maintaining peace throughout the society. He does not neglect their needs and does well in educating them while keeping himself in check knowing that he is the role model of the people. 

Analects 16:8

“Confucius said, ‘The superior man stands in awe of three things. He stands in awe of the Mandate of Heaven; he stands in awe of great men; and he stands in awe of the words of the sages. The inferior man is ignorant of the Mandate of Heaven and does not stand in awe of it. He is disrespectful to great men and is contemptuous toward the words of the sages.’”

Analects 16:8 does not only describe the qualities of a sage-king but also defines him by comparing him to the inferior man who does not clearly have the qualifications of a superior man and a ruler. The principle of “sageliness within and kingliness without” is deeply tied in the Confucian teachings when one talks about the exemplary man. This principle is the very essence, however entered entirely on the chun-tzu, of a perfect government with a perfect ruler, a sage yet an emperor, and the perfect people who are loyal and respectful: …in his inner sageliness, he accomplishes spiritual cultivation; in his kingliness without, he functions in society. It is not necessary that the sage should be the actual head of the government… The [principle] means only that he who has the noblest spirit should, theoretically, be a king. As to whether he actually has or has not the chance of being king, that is immaterial (Fung, 1948, p. 8). Since the ruler is the model of the people, it is very important that he should have the virtues and the characteristics of a superior man. He adheres to the Tao and maintains the Confucian virtue of righteousness, filial piety, benevolence, etc. Such virtuous ruler would automatically win the hearts of the people and they will also be inspired to follow his way. 

If man can be perfected, then the state, by man’s desire, can also be perfected. A strong-willed ruler who sets his mind on the Way and embodies the Confucian virtue would be an ideal parent of the state. A cultivated ruler would cause a domino effect, influencing and inspiring the people with his goodness and in return he receives the blessings of Heaven. 

Chan, 1963

(The Mystical Way of Chuang Tzu)

"In tranquility he becomes a sage, and in activity he becomes a king."

“The admirable, amiable prince [Shun] displayed conspicuously his excellent virtue. He put his people and his officers in concord. And he received his emolument from Heaven. It protected him, assisted him, and appointed him king. And Heaven’s blessing came again and again.”

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