Promote Ten Virtues of Confucianism and Facilitate Worldwide Harmony

Confucianism is rooted in China and is owned by all mankind. Around the world, influence of Confucianism can be seen in quite a number of countries and regions, among which, influence in Southeast Asian countries is the most profound and widespread. Until now, many local merchants still abide by the principles of Confucian merchants in business, which brings them great success and wealth. Confucianism also exerts great impact in the global business circle. That is “One who wishes to establish himself should help others to establish themselves; one who wishes to accomplish himself should also help others to do so.” (「立己立人，達己達人」)¹

Confucianism is extensive and profound. It has a complete system of moral principles. Through reading Confucian literature extensively, I have concluded its core moral principles in Ten Virtues, which are Benevolence (仁)², Righteousness (義)³, Propriety (禮)⁴, Wisdom (智)⁵, Trustworthiness (信)⁶, Filial Piety(孝)⁷, Brotherhood (悌)⁸, Loyalty (忠)⁹, Integrity (廉)¹⁰and Sense of shame (恥)¹¹. Here is the elaboration:

Benevolence: “ The benevolent love others(仁者愛人)” is a summary of the essence of Benevolence made by Confucius(孔子, 551—479B.C.). Confucianism thinks that people are the foundation of a country and therefore, to practice benevolent governance means “rulers cultivate themselves so as to give rest to others and let the common people live a good life.(「修己以安人，修己以安百姓。」) ＂. Confucius thinks self-cultivation is a means and “giving common people a good life” is the aim.

Righteousness: Confucius advocates that “ A Gentleman puts righteousness first＂(「君子義以為上」) in The Analects of Confucius: Yanghuo(《論語．陽貨》). He regards Righteousness as the highest conduct standard of a Gentleman. He attaches much importance to gaining benefits as well. Yet, benefits must be gained in a proper way and the pursuit of benefits must accord with the principle of Righteousness and conform to the widely-accepted moral codes in the society.

Propriety: China has long been reputed as The State of Etiquette and Righteousness(禮義之邦). Reverence(敬) is an essential feature of Propriety, expression of which is mutual respect and friendliness. Xun Zi(荀子, 310—238BCE) states in Xun Zi: Discourse on Music(《荀子：樂論》) that “ when music is performed, one’s inner mind becomes noble; and when ritual is practised, one’s conduct is good.” (「樂行而志清，禮修而行成。」)¹³ This demonstrates the role of ritual and music culture is cultivating one’s temperament and moral, forming a habit of good behaviors and the ultimate outcome is leading the society to harmony.

Wisdom: Wisdom requires people to be wise, and it should be an integration of benevolence and wisdom. Confucius attaches much importance to cultural knowledge and scientific practice. As a famous saying in Great Learning(《大學》)goes, to attain knowledge, we should investigate things to its greatest detail and when things are investigated to its greatest detail, we will attain knowledge.(「致知在格物，物格而後知致。」)¹⁴ Zhu Xi (朱熹，1130-1200) of Southern Song Dynasty explains the term as “ investigation of things means exploring the nature of lives and the world; when the world is investigated to its greatest detail, knowledge is attained. ”(「即物理窮，是格物；求至乎其極，是致知。」)¹⁵

Trustworthiness: Trustworthiness is the foundation of a man’s establishment. Confucius says: “I do not know how a man with no trustworthiness can get on.”(「人而無信，不知並可也。」) In The Analects of Confucius: Wei Zheng(《論語．為政》), great scholar Zhou Dunyi (周敦頤，1017-1073) in Northern Song Dynasty says in Tong Shu: Cheng Xia(《通書：誠下》): “Sincerity is the foundation of Five Constant Virtues and the source of all kinds of virtuous behaviour.(「誠，五常之本，百行之源也。」)¹⁶ Sincerity means being sincere, honest and devout while Trustworthiness means credit, reputation and keeping promises.

Filial Piety: Filial Piety means to respect parents and elders and repay parents’ upbringing. As a popular saying goes among Chinese, “Filial Piety comes first. (「百善孝為先。」)” It’s said in Filial Piety Classics that “Our body, including every hair and bit of skin is gift from our parents, and we must not let our body get ruined or injured. This is the basic action of filial piety.” (「身體髮膚，受之父母，不敢毀傷，孝之始也。」)¹⁷ According to Filial Piety of Confucianism, we should not only nurture our parents’ body but also nurture their mind, their aspirations, their wisdom and their moral as well. We are expected to show filial respect for our parents not only when they’re alive; when they die, “we should also bury them by ritual and hold sacrificial rites for them.” (「葬之以禮，祭之以禮。」)¹⁸

Brotherhood: Brotherhood is the mutual friendly love and support between siblings. Siblings share the same blood and the relationship between siblings is like the branches and roots of the same tree. A younger brother should respect and obey his elder brother(s). An elder brother should love and protect his younger brother(s). In a broad sense, we should treat our friends the same way we treat our siblings and abide by the principle of Brotherhood.

Loyalty: “Loyalty means to try our best.” (「盡己之謂忠。」) Loyalty requires us to fulfil our duty, treat others and our nation with loyalty, and treat our work with dedication. The Chinese character of loyalty(忠)is an ideographic character to express the meaning of inner impartiality.

Integrity: Integrity means being incorruptible and self-disciplined and officials do not abuse their power for personal gains and civilians are frugal. Guan Zi (管子，also known as Guan Zhong，管仲，720-645 B.C.) says, “Propriety, Righteousness, Integrity and Sense of Shame are the four codes of conduct of a state. If the four codes are not upheld, the state will be ruined.” (「禮義廉恥，國之四維。四維不張，國乃滅亡。」)¹⁹ Well-known general Yue Fei(岳飛，1103-1142)in Southern Song Dynasty says, “When civil officials do not love money, and military officers do not fear death, there will be peace all across the land.” (「官不愛錢，武將不怕死，則天下太平。」)

Sense of Shame: Sense of Shame refers to a sense of feeling ashamed. When people do something against his conscience, they will feel uneasy and ashamed. It’s such sense of shame that prevents us committing unconscionable actions. Confucius says, “Having a sense of shame is getting close to fortitude.” (「知恥近勇乎。」)²⁰ This statement means people should correct their mistake bravely when they know they have made a mistake and feel ashamed.

Over the decades, I have painstakingly travelled far and wide to various countries to promote Confucianism and achieved a worldwide consensus on the deserved status of Confucianism. I am deeply convinced that as long as we keep abiding by Confucius’s way of loyalty and forgiveness, work with persistence and generosity and adhere to the guidance of “ keeping one’s words and taking resolute actions”(「言必信，行必果。」²¹), we are sure to make great achievements and live a brilliant life.

The Ten Virtues are the conduct standard advocated by Confucianism. If applied in the business circle, they are the ten Confucian business codes of conduct, functioning not only as a guiding principle for Confucian merchants, but also as their strong spiritual momentum! The guiding principle of Confucian merchants is an effective way to achieve “the world is owned by all” (「天下為公」²²) and the Chinese Ideal World (「世界大同」²³). As Confucius exclaims, “How is it that people do not take such good way!” (「何莫由斯道也！」²⁴)

Major References  

1、 原文出自：《論語庸也》：“夫仁者，己欲立而立人，己欲達而達人。”，Now the man of perfect virtue, wishing to be established himself, seeks also to establish others; wishing to be enlarged himself, he seeks also to enlarge others, Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

2、 《論語·顏淵》：“樊遲問仁。子曰：“愛人。” Fan Chi asked about benevolence. The Master said, "It is to love all men."Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

3、《論語·里仁》：“君子喻於義，小人喻於利。” The Master said, "The mind of the superior man is conversant with righteousness; the mind of the mean man is conversant with gain." Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

4、《禮記·聘義》：“垂之如隊，禮也；”  hanging down (in beads) as if it would fall to the ground - like (the humility of) propriety. Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

5、《孟子·離樓上》：“智之實，知斯二者弗去是也；” The richest fruit of wisdom is this: the knowing those two things, and not departing from them. Legge, J. (1960), The Chinese classics, vol. II : the works of Mencius, Hong Kong University Press.

6、《論語·學而》：“道千乘之國：敬事而信，節用而愛人，使民以時。” To rule a country of a thousand chariots, there must be reverent attention to business, and sincerity; economy in expenditure, and love for men; and the employment of the people at the proper seasons. Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

7、《論語·為政》：孟武伯問孝。子曰：“父母唯其疾之憂。” Meng Wu asked what filial piety was. The Master said, "Parents are anxious lest their children should be sick." Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

8、《孟子·梁惠王上》：“壯者以暇日修其孝悌忠信，入以事其父兄，出以事其長上，可使制梃以撻秦楚之堅甲利兵矣。” and that the strong-bodied, during their days of leisure, shall cultivate their filial piety, fraternal respectfulness, sincerity, and truthfulness, serving thereby, at home, their fathers and elder brothers, and, abroad, their elders and superiors, you will then have a people who can be employed, with sticks which they have prepared, to oppose the strong mail and sharp weapons of the troops of Qin and Chu. Legge, J. (1960), The Chinese classics, vol. II : the works of Mencius, Hong Kong University Press.

9、《論語·學而》：“君子不重則不威，學則不固。主忠信，無友不如己者，過則勿憚改。” If the scholar be not grave, he will not call forth any veneration, and his learning will not be solid. Hold faithfulness and sincerity as first principles. Have no friends not equal to yourself. When you have faults, do not fear to abandon them. Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

10、《管子·牧民》：“何谓四维？一曰礼、二曰义、三曰廉、四曰耻。” What are the four reins? The first is etiquette, the second is righteousness, the third is uprightness and the fourth is sense of honor. 翟江月 譯，《管子 I 漢英對照》 (桂林：廣西師範大學出版社，2005)

11、《論語·為政》：“道之以政，齊之以刑，民免而無恥；” If the people be led by laws, and uniformity sought to be given them by punishments, they will try to avoid the punishment, but have no sense of shame. Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

12、出自《論語·憲問》：曰：「如斯而已乎？」曰：「脩己以安人。」曰：「如斯而已乎？」曰：「脩己以安百姓。脩己以安百姓，堯舜其猶病諸！」James Legge對“修己以安人”與“修己以安百姓”的翻譯為 “He cultivates himself so as to give rest to others”“He cultivates himself so as to give rest to all the people”，此句本意為“提高自己的修養，使人心安。提高自己的修養，使百姓過上太平的生活。”，故作修改。翻譯出自： Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

13、出自：《荀子·樂論》，此句意為：音樂推行後人們的志向會變得高潔，禮制遵循後人們的德行就能養成。 翻譯出自：諾布洛克，張覺 譯，《荀子 漢英對照》(長沙，湖南人民出版社，1999)

14、出自：《禮記·大學》：欲誠其意者，先致其知，致知在格物。物格而後知至，知至而後意誠，意誠而後心正，心正而後身修，身修而後家齊，家齊而後國治，國治而後天下平。 Wishing to be sincere in their thoughts, they first extended to the utmost their knowledge. Such extension of knowledge lay in the investigation of things. Things being investigated, knowledge became complete. Their knowledge being complete, their thoughts were sincere. Their thoughts being sincere, their hearts were then rectified. Their hearts being rectified, their persons were cultivated. Their persons being cultivated, their families were regulated. Their families being regulated, their states were rightly governed. Their states being rightly governed, the whole kingdom was made tranquil and happy.

15、原文出自《四書章句集註：大學章句》應為「所謂致知在格物者，言欲致吾之知，在即物而窮其理也。」，原書沒有英譯本。即物窮理意為，接觸事物而窮究其理。朱熹與二程認為“理”為世界的本體與生物之本。故翻譯為“explore the nature of the lives and the world.”

16、百行意指各類品德、品行。《通書》好像沒有統一正式的英文譯名，故用拼音

17、出自：《孝經·開宗明義》：身體髮膚，受之父母，不敢毀傷，孝之始也。翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

18、出自：《論語·為政》：生事之以禮；死葬之以禮，祭之以禮。 ，翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

19、“禮義廉恥，國之四維。四維不張，國乃滅亡。”出自《漢書·賈誼傳》中的轉述，《管子》原文中只有“四維不張，國乃滅亡。”句，翟江月 譯，《管子 I 漢英對照》 (桂林：廣西師範大學出版社，2005)

20、本句出自《中庸》：好學近乎知，力行近乎仁，知恥近乎勇。翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

21、出自：《論語·子路》：“言必信，行必果，硜硜然小人哉！抑亦可以為次矣。”其意為“說到做到，不問是非地固執己見，當然是小人！但也可以算最次的士了。”，原句帶有一定貶義，批判不懂變通，盲目追求誠信而捨棄道義之人。英文翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

22、出自《禮記·禮運》：“大道之行也，天下為公。” James Legge 譯為” When the Grand course was pursued, a public and common spirit ruled all under the sky.” 翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

23、出自《禮記·禮運》：“是故謀閉而不興，盜竊亂賊而不作，故外戶而不閉，是謂大同。” James Legge 譯為 “In this way (selfish) schemings were repressed and found no development. Robbers, filchers, and rebellious traitors did not show themselves, and hence the outer doors remained open, and were not shut. This was (the period of) what we call the Grand Union.” 翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.

24、出自《論語·庸也》：“誰能出不由戶？何莫由斯道也？”，翻譯出自：Legge, J. (1960). The Chinese classics-vol.I : Confucian analects, the great learning, the doctrine of the mean. Hong Kong University Press.