One of Confucius’ disciples Fan Chi once asked him the exact meaning of “Ren.” Confucius answered, “Loving people,” which he added means that to be a man infused with “Ren,” you should love people; love others. Such a concept of benevolence Confucius believed to be inherent in one’s inner self and he regarded the most fundamental manifestation of such benevolence to be love and respect for your relatives. He added that it was insufficient only to love your relatives and show filial piety to your parents. He believed that one should expand this love to the extent of loving all the people under Heaven, and only by doing this could one be entitled to be described as showing the qualities of “Ren.”
Propriety and benevolence are at the very core of Confucian thought. Propriety is the exterior manifestation of benevolence, while benevolence is the interior content of propriety. So we can say, propriety embodies benevolence, but not as an instrument or means to control others. In Confucius’ view, this is the only way in which social harmony can be achieved.
But how did Confucius popularize the social concept of “Ren?” He himself strictly practiced self-restraint and the carrying out of sacred rituals, saying, “If in one day one could subdue the self and return to ritual decorum, then all under Heaven would recover their ‘Ren’.” That is to say, one can only become fully aware of consciously observing rituals, after firstly abstaining from selfish desires.
Another classic conclusion deriving from the concept of Confucian “Ren” is “Do as you would be done by others.” This idea would be later interpreted by the notable Germany philosopher Feuerbach as: “I want happiness and yet I want others to get it; I dislike unhappiness and similarly I will never impose it upon others.”
The northern neighbour of the Lu State was the State of Qi—a large state with a developed system of agriculture.
In 516 BC, Confucius came to Qi eager to put his ideas into practice and to restore the ritual system. This is the first political activity recorded in his life. At that time, the Lu State had undergone a political coup and Luzhaogong, the former king of Lu, had been forced to flee to the State of Qi for political asylum.
The king of Qi once asked Confucius’ advice on how to administrate a state. Confucius’ famous answer was: “Let the ruler behave like the ruler; the subject like the subject; let father behave like father; son like son.” Confucius believed that for a society to operate well, everyone should behave according to their own status. The king of Qi was impressed with this theory, and observed, “Quite right. If the ruler cannot be the ruler; the subject the subject; the father the father; and the son the son, I could not be fed even if I possessed limitless grain.”
But ultimately to his disappointment, the king of Qi didn’t appoint Confucius to a very important position. His proposals also met with opposition from Yan Ying, a then noted politician of Qi: This aristocrat had absolutely no interest in what he saw as Confucius’ over-elaborate formalities and teachings. Confucius’ efforts were frustrated at every turn and the king of Qi in the end had to regretfully inform him: “Now I am old. My power wanes. And I cannot employ you any more to carry out reform.”
Though his political activities were stymied in Qi, Confucius channeled his energies in other directions. It was at this time that he first heard of a fair-sounding ancient music known as Shao music. It is said he was so intoxicated and infatuated by Shao that he did not taste pork for three months and even forgot what it tasted like. He himself once said, “I never thought then that I could be so captivated by music!”
Confucius had been a trumpeter since childhood and had an intense interest in, and a good ear for, music. He regarded Shao music as perfect in both aesthetic and ethical terms. In contrast a music known as Wu, he regarded as perfect only in aesthetic terms but imperfect in ethical terms: whereas Shao music was not only pleasant but also manifested thoughts of peace; by contrast, Wu music, although aesthetically faultless, had an aggressive warlike tone.
Confucius’ intense interest in music was by no means separated from his beliefs about social existence. When learning music, he would practice intensely, steeping himself in appreciation of the music’s profundity and coming to a deep understanding of the creator’s innermost emotions and thoughts.
Music is in essence the regulation and ordering of sound, and it’s power to edify one’s inner moral character is well documented; rituals are in essence the regulation and ordering of man’s behavior, and have power to cultivate one’s outer courtesy. In Confucius’ eyes, a man could achieve the highest outer formal state only through esteemed rituals; while the highest inner substantial state he might reach was his very ideal state of “Ren” that he had all along pursued.