Investigation of Things

十五

~What does Confucius mean by the investigation of things? What is the scope of the investigation? How are the things to be investigated?

~Why is the investigation of things the first step in the development of the chun-tzu? What does it contribute to the character of the chun-tzu?

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ko-wu

Hoobler & Hoobler, 2009 

(as cited in Creel’s Chinese Thought: From Confucius to Mao)

“…The reason we cannot be sages or worthy men is that we lack the great strength that is needed for the investigation of things.”

“Knowing” something is never truly enough and the same goes for being able to understand only what is on the surface or getting the gist or the general idea of a certain subject matter. Regarding this as knowledge is the same as accepting what is not true, for this kind of knowledge is not only lacking but also empty. A superior man is one who is unsatisfied with such because for as long as things are not properly investigated, then knowledge will be, as a result, incomplete. Zhu Xi, a Confucian scholar from the Song Dynasty, believes that the investigation of things serves as the very foundation of true knowledge which acts as a support and a motivating factor for self-cultivation. For him, the investigation of things can also mean as the investigation of moral knowledge. According to him, “…we should apply ourselves to [the study of] things so as to gain an exhaustive knowledge of their Li,” or in other words, one should investigate things to discern their defining patterns.

Analect 19:7

“Tsze-hsia said, ‘Mechanics have their shops to dwell in, in order to accomplish their works. The superior man learns, in order to reach to the utmost of his principles.’”

The expansion of knowledge for self-cultivation can also be achieved through the investigation of things. Just as life is a process and just as there is a due process for accomplishing any kind of task, so does when one aspires to go beyond than being just a man or the kind of man that he is at present. Therefore, what constitutes a superior man is his inclination to know the root and his desire to perfect his knowledge. The investigation of things also demands one to admit his foolishness or his ignorance when he is lacking.

Analect 2:17

“Confucius said, ‘Yu, shall I teach you [the way to acquire] new knowledge? To say that you know and say that you do not know when you do not know- that is [the way to acquire] knowledge.’”

Taylor & Choy, 2005

“Investigation of Things is predicated for the School of Principle of the belief that all things possess principle (li). In turn it is the goal of humankind to come to a complete understanding of the nature of Principle, a state that is characterised as sagehood.”

But how does one perfect his knowledge? To this, The Great Learning acts as a guide, a moral guide, for one to cultivate his character into that of a superior man: extension of knowledge consists of the investigation of things… From the king down to the common people, all must regard  the cultivation of the self as the most essential thing. Through learning or investigation of things, one will surely arrive at the core of it all— the principle of things. The importance of being able to understand the principle of things will allow one to fully comprehend how the world works thus, his actions will be in accordance to what should be done and how he will properly perform the act. Therefore, knowing must answer the questions of why, how, and what for. By fulfilling these, one can arrive in the knowledge as how he should exercise it- action. That is to say:

Analect 7:3

“The Master said, ‘the leaving virtue without proper cultivation; the not thoroughly discussing what is learning; not being able to move towards righteousness of which a knowledge is gained; and not being able to change what is not good—these are the things that make me uncomfortable.’”

A superior man with an intelligent mind soaks himself with knowledge that allows his to know what is good and what is right at all occasions, even in moments of haste. Reaching the summit of our knowledge is through the investigation of things. One can know what is right and what is wrong through investigating it. One can know the proper method of doing an activity through investigating it. One can know how to do a ritual properly by investigating how to do it and why it is done as such. Being a learned person makes one a superior man. 

If one studies a number of subjects, he broadens the scope of his mind and his imagination. By studying the arts, he will become well-versed in that area. By studying medicine he will be able to understand the frailty and mortality of man. By studying the things around him, he will understand the world external to him. By studying history and politics he will understand the course of human society and of how it is and should be governed. One should not confine himself only to one subject. Through broadening one’s interest and learning with enthusiasm about the great things about him, he inflates himself— he becomes a bigger man. 

Chai & Chai, 1973

…the extension of knowledge is “knowing the utmost” and “reaching it”. It is extending the intuitive knowledge of our mind…

…”the extension of intuitive knowledge” as not “something illusory, hazy, in a vacuum [devoid of Li], and unreal”; it is rather “something real.”

The Great Learning, 5

Extension of knowledge consists of the investigation of things.

When things are investigated, knowledge is extended.

When knowledge is extended, the will becomes sincere.

When the will is sincere, the mind is correct.

When the mind is correct, the self is cultivated.

When the self is cultivated, the clan is harmonised. 

When the clan is harmonised, the country is well governed.

When the country is well governed, there will be peace throughout the land.

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Li as a Cardinal Virtue

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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