Posts Tagged ‘Cardinal Relations’

Confucianism & Religions 孔教和各宗教

Friday, March 27th, 2009

Ha, it has finally happened: a Christian told me the other day that just because Christianity values love above all doesn’t mean that love doesn’t come with obligations, and she quoted me First Corinthians Chapter 13:

哈,事情终于发生了,前几天一位基督徒告诉我,虽然基督教把爱视为至上,但是这个爱并不是没有义务和责任的。接着她就引述圣经的哥林多前书第十三章:

Love is patient, love is kind. It does not envy, it does not boast, it is not proud. It is not rude, it is not self-seeking, it is not easily angered, it keeps no record of wrongs. Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres.

愛是恆久忍耐,又有恩慈;愛是不嫉妒;愛是不自誇,不張狂,不作害羞的事,不求自己的益處,不輕易發怒,不計算人的惡,不喜歡不義,只喜歡真理;凡事包容,凡事相信,凡事盼望,凡事忍耐。

Well, that’s great: in orthodox Christianity, unlike what we often see nowadays in Western society, love also implies obligations. That’s really good. So, as I’ve said before, the precepts in Di Zi Gui and Confucius’s teachings are not tied to any one religion and are compatible with any religion.

真好,正统基督教跟现代西方社会的普遍情况不同,正统基督教里爱跟义务是连在一起的。很好呵。所以,正如我已经说过一样,《弟子规》和孔子的教导不是附属某一个宗教的,可以跟任何宗教相容。

Of course, Confucius spends a lot more time and present in much greater detail the mutual obligations for the different parties than the Christian Bible does. For example, the Christian Bible doesn’t have a formal analysis on the Five Cardinal Relations of government-subject, parents-offspring, husband-wife, among siblings, and between friends. A short paragraph in First Corinthians is nothing compared to the volumes about obligations in the ancient Confucian texts. That’s why not just Chinese but everyone the world over, even Christians, need to study these precepts from the Chinese tradition.

当然,孔子比基督教的圣经花多了很多时间,把关系里的双方所互相欠下的义务解说得详细得多。例如,圣经没有正式分析政府和公民、父母和子女、丈夫和妻子、兄弟之间和朋友之间的五种“五伦”关系。哥林多前书几句话不能比得上古代孔教的许多本关于义务和责任的经典书。所以,不仅是华人而是全世界的所有人,包括了基督徒,都需要学习这些中国传统的教导。

Of course, in the modern world, the Confucian tradition cannot stand alone by itself, unchanged; it needs some adaptation and supplementation. For example, I think the Five Cardinal Relations should become the Six Cardinal Relations: we need to add that between the buyer and the seller.

当然,在现代世界里,孔教的传统不能够一成不变,孤独地站立,因为它需要一些适应和补充。例如,我认为五伦就应该变为六伦:需要加上买者和卖者的关系。

And the Confucian tradition has never pretended to address the hereafter, and so societies that practiced the Confucian tradition have long supplemented the tradition with religions like Buddhism. Though I am not knowledgeable about the practices of Chinese Muslims, I do know that they’ve been well integrated into mainstream society for centuries in Imperial China. Likewise the Chinese Jews like the Kaifeng Jews. So I don’t see why there should be any problem with compatibility and mutual supplementation with Christianity or any other major religion.

而且,孔教传统从来没有装作过可以解说来世,所以奉行孔教的社会都用例如佛教等宗教来补充孔教。我不知道中国回民风俗的详细情况,但是我知道他们在中国帝王时代好几个世纪都融入了主流社会。中国优太族好像开封犹太人等,情况也是一样。所以我认为,孔教跟基督教或其他大宗教相容和互相补充,应该没有问题。

Feng Xin-ming 冯欣明


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Traditional Chinese Culture is Liberating and Empowering - 2

Sunday, January 27th, 2008

That it is truly liberating and empowering for traditional Chinese culture to insist on always carrying out one’s Cardinal Obligations to the other party in one’s Cardinal Relations no matter what one’s subjective feelings such as “love” are (see my blogs from Feb. 27 to April 29, 2007) can be seen readily in the relationship called marriage.

In the Western tradition, love is supreme. Love is the supreme value that is put above all else. The problem with love being supreme is that love is a subjective feeling, and can change from time to time, especially when the going gets tough. In life, there will always be times when the going gets tough. Outside circumstances can turn adverse, people make mistakes, and life is full of misunderstandings. For long term relationships, such as family or spouse, there will always be a time when all looks black, when there seems to be no hope, or when anger takes precedence over all else. During those times one might not be able to feel a positive feeling, let alone love, towards the other party. Of course, eventually the hard times will be over, so if in the interim the parties have persisted and carried on fulfilling their obligations towards each other, feelings will change again and love will return. In the Western world, however, long before that stage is reached, one will say, “I don’t love this person any more; why am I still with him/her?” Of course, according to Western thinking, it is “dishonest” and “not honorable” to stay in a marriage “devoid of love.” And so one picks up and leaves one’s spouse, and the marriage is over.

In traditional Chinese culture, however, the relationship-defined Cardinal Obligations are supreme. Relationships exist objectively and are not subject to subjective feelings. Whether someone is one’s parent, or sibling, or spouse is objectively determined, and doesn’t change no matter what one’s feelings are towards that person. Therefore, during the hard times, each party in the relationship continues to carry out the obligations toward the other party, regardless of feeling.

The wonderful thing in this is that when the two parties in a relationship carry out their obligations toward each other, positive feelings will appear and grow. It is something that is independent of subjective will. And then after the hard times are over, love returns and this love is stronger and deeper than ever. It now is a love that has been tested and is rooted in overcoming common adversity and misunderstanding. It is a love that has been nurtured by self-sacrifice, magnanimity, faith and humility on the part of both parties. It is a truer, more mature love. Happy indeed are those who can enjoy this far deeper, far truer love! And it will be thanks to the Chinese tradition of putting the relationship-defined obligations, instead of love, above all else.

In the Western or Westernized marriage, people are always trying to keep and cultivate the other party’s love. People are fearful that they might lose the other party’s love. There is insecurity, and whether the relationship lasts is not within one’s control. “What if he/she meets someone else and falls in love?” When someone of the opposite sex comes around one’s spouse, one gets all flustered and anxious - anyone could be a predator. One must always try to “show love,” to “keep the love going,” to “stay in love with each other.” All this anxiety and striving to please and “hang onto” one’s spouse invariably results in resentment.

In the Chinese tradition, however, one can be secure that the relationship holds as long as one stays in the relationship and as long as one carries out one’s obligations to the other party. There is no need to be fearful about losing the other party to some “wilting of love.” One can relax, be oneself and enjoy one’s spouse. As long as one is the other’s spouse, the other person owes one the Cardinal Obligations. Of course, one owes the other person the reciprocal obligations. Unlike whether one can keep one’s spouse “in love with” oneself, which involves the spouse’s subjective feelings and are not entirely within one’s control, whether one carries out one’s obligations is entirely within one’s control.

Therefore, in the Chinese tradition, there is a lot more security in marriage and permits a lot more relaxed enjoyment of marriage.

Not only is this liberating and empowering, but also this is far better for the growth and development of true love.

Feng Xin-ming


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Traditional Chinese Culture is Liberating and Empowering - 1

Sunday, January 6th, 2008

Happy New Year! It’s already 2008! Hey, we are one year further into the beginning of the Chinese cultural Renaissance that will mark the next couple of centuries, and that’s something to celebrate for sure!

Well, let’s deal with a charge levied by those who have misunderstood traditional Chinese culture that the traditional Chinese/Confucian teachings, like the ones in Di Zi Gui , are oppressive and take away personal freedom. Why do, say, offspring have to be xiao (good to their parents)? Why do subjects have to obey their governments? Why do wives have to respect their husbands? Where’s choice? Where’s freedom?

Well, for one thing, the traditional Confucian teachings about offspring being xiao, subjects being obedient, and wives being respectful don’t mean blind and abject submission the way people nowadays so wrongly think. It’s right there in the Confucian classics: offspring, subjects and wives all have the duty to voice opposition and dissuade parents, governments, and husbands, respectively, from moral unrighteousness. So it’s not blind obedience that the authentic, as opposed to the misrepresented, old Confucian teachings teach.

For another thing, for every imperative to discharge an obligation there’s a reciprocal imperative for the other party to discharge a reciprocal obligation: while offspring have to be xiao, parents have to be kind; while subjects have to obey the government, the government has to be competent and to listen to the subjects; while wives have to respect their husbands, husbands also have to respect their wives.

So where is the oppression? Where’s the lack of freedom? Or of choice?

Well, actually, our critics reply, the problem is, why does traditional Chinese Confucianism insist that offspring must be xiao, subjects must be obedient, and wives must be respectful, no matter how they feel about it? Why do they have to do all that even if they dislike, despise, or even hate their parents, or governments, or husbands? Isn’t that oppressive? What about choice? What about freedom?

Aha! So that’s it! You are criticizing the Confucian teachings, good sirs and madams, because they say that people should carry out their Cardinal Obligations, no matter how they may feel towards the other party in the Cardinal Relationship! You are absolutely right; Confucian teachings do insist that one carries out one’s Cardinal Obligations no matter what one’s subjective feelings are towards the other party in the Cardinal Relations: offspring must be good to their parents, subjects must obey their governments, and wives must respect their husbands, even if there’s “no love in the relationship.”

So the real complaint by those who characterize, wrongly of course, Confucian teachings as oppressive and anti-freedom is that Confucianism places obligations above “love.” And when “love” is not allowed to have free, supreme sway, when one cannot act according to one’s subjective feelings of the moment, then why, our critics say, that’s unfree! That’s oppression!

Yes, yes, true, absolutely true: quite unlike the modern day insistence by the Westernized world, i.e. most of today’s world, that some subjective feeling loosely characterized as “love” hold supreme sway over human relationships, Confucianism teaches that the Relationship-Defined Cardinal Obligations hold supreme sway over human relationships. (See my blogs from Feb. 27 to April 29 of 2007.) Why, even if there’s “no love” between two spouses, at least not for the time being, they must discharge their obligations towards one another of respect and of building a life and a family together. Yes, quite true, that’s what our critics are complaining about: they want the “freedom” to pick and choose whether and when they need to discharge their obligations in a relationship, as well as which obligations to discharge, but no, Confucianism is against that. For Confucianism, being in a relationship means you must discharge all your obligations at all times to the other party. Faithfully. Without fail.

And this very insistence by traditional Chinese culture, by Confucianism, misrepresented as being oppressive and anti-freedom, is actually, exactly, the most liberating and empowering of all traditional Chinese, i.e. Confucian, precepts. Imagine: as long as you keep discharging your obligations, the other party is obliged to discharge his or her obligations to you in return! How liberating! How empowering! This is true freedom! Freedom from fear, from insecurity, from the capriciousness of fancy and fickle feelings of the moment, in a word, from the myriad ills that human relationships in today’s Westernized world are prey and captive to.

We’ll elaborate further on this liberating and empowering aspect of traditional Chinese culture, of Confucianism, in blogs to come.

Feng Xin-ming


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The Cardinal Relations and the Attendant Cardinal Obligations; the Genius of Confucius

Tuesday, March 20th, 2007

The genius of traditional Chinese (Confucian) thinking is that by emphasizing the Five Cardinal Relations (五伦 “wu^ lun’” or “ng-3 lueun-4″ in Cantonese) and the correct Obligations the parties in those Relations owe each other, the entire fabric of a proper civil society is set. The Cardinal Relations and their attendant Cardinal Obligations (伦常 lun’ chang’ or lueun-4 seurng-4 in Cantonese) work like how the DNA in a cell: the DNA sets the template for the proteins to be manufactured by the cell, and in turn the proteins determine the structure, operation, life cycle, and all major properties of the cell. The Cardinal Relations and Obligations likewise determine the structure, operation, and all major properties of the society.

First, the Cardinal Relation between the ruler (government) and the subjects. The ruler (government) is obliged to rule with benevolence and competence in providing protection and peace and order to the subjects. The subjects are obliged to obey (i.e., obey the laws) and to pay sustenance (taxes and service) to the government. Also, the subjects are required to point out the ruler’s mistakes and wrongdoings, should any occur, and not obsequiously pander to the ruler.

Second, the Cardinal Relation between the father (parents) and the son (offspring): the parents are obliged to be kind, and to raise and teach the offspring, and the offspring are required to be good to, or xiao` 孝 (how-3 in Cantonese), to the parents. That includes obeying, respecting, supporting parents when they are aged, and dissuading parents from doing wrong.

Third, the Cardinal Relation between the older brother (older sibling) and the younger: the older sibling is friendly and solicitous, and the younger sibling is respectful. The older sibling looks after and helps the younger, and the younger obeys the older. Sibling rivalry is a no-no, definitely not considered healthy in traditional Chinese thinking. Growing up during the fifties and early sixties in Hong Kong, although my brothers and I fight almost on a daily basis, because of the then still prevalent Confucian thinking we absorb from school, radio, and movies, we would be deeply ashamed if we were ever seen fighting by people outside the family. Because society back then, still imbued with Confucian thinking, frowns upon fighting among siblings, and especially for the younger sibling as he is supposed to defer to and respect the older, our fights are always private, carried out in the privacy of our homes.

Stay tuned–more on the Cardinal Relations in my next blog.

Feng Xin-ming


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Repaying En- 恩 or Kindness, the Five (or Six) Cardinal Relations

Saturday, February 24th, 2007

The concept of the repayment of “en-” 恩 (- = first tone; this is my “home-made” pinyin for easy keyboarding) or in Cantonese, “yun-1″ (-1 = Cantonese first tone), is a very important one in traditional Chinese culture. “en-” means a kindness, a significant, great kindness, not just a little tip to the waiter or something like that. In traditional Chinese culture, it is very important to repay kindness. In fact, repaying “en-” is considered to be the basis of society itself.

To repay the kindness (the “en-”) bestowed one by one’s parents is the basis of “xiao” (”how-3″ in Cantonese) or “being good to parents.” Now “xiao” or being good to parents is considered in traditional Chinese society as being the basis of civil society and the most fundamental guarantee of moral conduct. So, by extension, repaying kindness or “en-”, in this case that from one’s parents, is regarded as the fundamental foundation of civil society in traditional China. Repaying of “en-” is indeed considered very important.

In traditional China, what transpires between the parties in society’s Five Cardinal Relations (wu^ lun’ 五伦 or ng-3 lueun-4 in Cantonese), is described by the term “en- yi`” 恩义 (”yun-1 yee-6″ in Cantonese). “en-”, as we already know, is kindness. Now “yi` (义)” is a bit harder to translate, as in Chinese it’s used for a lot of different things. In this context I think the correct translation is “obligation”. So what transpires between the parties in society’s Five Cardinal Relations is kindness and obligation.

To explain, the Five Cardinal Relations are those between the ruler and the subject (between government and citizen), between the father (parent) and the son (offspring), between the older and the younger brothers (siblings), between husband and wife, and between friend and friend. These comprise the most important relations in society. Of course, today we would add a sixth, that between buyer and seller, where buyer also includes the employer since he’s buying labor power, and seller includes the employee who is selling his labor power.

So, in the traditional Chinese thinking, what the parties in society’s fundamental relations do is to bestow kindness on and carry out obligations to, each other.

Feng Xin-ming


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