TERMBASES
Rule by man, as opposed to rule by law, is the most important ruling concept in the Confucian political philosophy in ancient China. It calls for ruling a state and its people through orderly human relations, moral standards, and other value systems. Rule by man emphasizes the fundamental role and importance of people in conducting political affairs. It emphasizes that a ruler should have a lofty and noble character, select competent officials with integrity to run the state, and educate and influence the general public. In Chinese history, this concept of governance was designed to achieve a harmonious relationship between the sovereign, his officials, and his subjects, which meant “benevolent governance.”
Rule by law, as opposed to rule by man, calls for ruling a state and its people by the ruler through enacting and strictly enforcing laws and regulations. It is an important political thought of the Legalist scholars in the pre-Qin period. Rule by law meted out well-defined rewards and punishments, but tended to be excessively severe and rigid in enforcement. From the Han Dynasty all the way to the Qing Dynasty, rule by law and rule by man were exercised by various dynasties, mostly in combination. With the spread of Western thoughts to China in more recent times, the concept of “rule by law” acquired new implications, evolving into one of “rule of law.”
The basic meaning of the term is love for others. Its extended meaning refers to the state of harmony among people, and the unity of all things under heaven. Ren (仁) constitutes the foundation and basis for moral behavior. It is also a consciousness that corresponds to the norms of moral behavior. Roughly put, ren has the following three implications: 1) compassion or conscience; 2) virtue of respect built upon the relationship between fathers and sons and among brothers; and 3) the unity of all things under heaven. Confucianism holds ren as the highest moral principle. Ren is taken as love in the order of first showing filial piety to one’s parents and elder brothers, and then extending love and care to other members of the family, and eventually to everyone else under heaven.
Li (礼) is a general term for social norms which regulate an individual’s relationship with other people, everything else in nature, and even ghosts and spirits. By setting various regulations about ceremonial vessels, rituals, and systems, rites define an individual’s specific status and corresponding duty and power, thereby differentiating between people in a community in terms of age, kinship, and social status. With such differentiations, the rites determine the proper position of each individual, thus achieving harmony among human beings, and between humanity and everything else in nature.
The Chinese character fa (法), originally meaning “penalty,” refers to the legal system consisting of laws, decrees, and regulations. In ancient China, both fa and li (礼rite) set standards for individual behavior. In particular, rites rewarded virtue, while laws punished vice. It was generally accepted that while only a sovereign ruler had the right to enact and promulgate laws, everyone, be it a ruler or a subject, had to obey the laws. This point of view reflects the justice and fairness of law. In 536 BC, Zichan (?-522 BC), the chief minister in the State of Zheng, had the legal provisions cast on a bronze ding, a tripodal vessel that symbolized the power of the ducal ruler. Zichan’s action, known as “casting the penal code,” was the very first example of publishing a statute in Chinese history. The Warring States Period witnessed the rise of the Legalists such as Shang Yang (390?-338 BC) and Hanfeizi (280?-233 BC). Fa (法) is also a Buddhist term. In scriptures, it is the Chinese equivalent of the Sanskrit word dharma with three shades of meaning. First, it refers to real being, which is the object of genuine knowledge. Buddhism argues that all things in daily life are produced through the concomitance of causes and conditions. In this sense, what one appears to see or know is unreal in nature. However, one can perceive the dharmas, the indivisible real elements beneath the surface, through mental practices. Indeed, there are more than a hundred types of the elements, such as substance and consciousness. Second, dharma can be defined as the Buddhist teachings. The teachings here not only refer to the words dictated by the Buddha but also what dharma-hearers receive and pursue. This point of view is different from the characteristics of dharma discussed in the Abhidhamma Pitaka (Basket of Advanced Dharma). But they do not contradict each other, because both of them advocate that perception of reality be based on relevant teachings. For Buddhism as a whole, the teachings constitute a significant portion of its knowledge system; for all Buddhists, the teachings pave the way for their personal liberation. Third, dharma denotes the worldly phenomenon, which is clearly distinguishable from the previous meaning. In scriptures, zhufa (all dharmas) and wanfa (tens of thousands of dharmas) represent all worldly phenomena, unreal in nature, in the broadest sense.
This refers to the effect a ruler’s virtuous behavior has on his subjects, in the way the wind influences the myriad things. Moral cultivation is an important part of education. The Confucian view is that a ruler should set an example to the people, influencing them unobtrusively. If he is moral and ethical in conduct, the people will follow his example and abide by the rites and moral standards willingly without being under duress. The term also refers to the prevailing social mores in a country shaped by a ruler's influence.
Originally, this term meant to educate and influence people. Later, it came to refer to the function of shaping customary social practices, namely, the educational role of literary and artistic works in changing social behaviors and popular culture. Originating from “Introductions to Mao’s Version of The Book of Songs,” the term is one of the important concepts of the Confucian school on the function of the arts. It believes that poetry and music have a role to play in shaping people’s mind, reflecting the notion that rulers can educate and influence the general public by imparting a particular ideology in a top-down fashion, thereby achieving the desired effect of cultivating the general culture. The influence of this concept is far-reaching; it has impacted much of artistic creation in China, all the way from the poetry and music of the pre-Qin period to literary and artistic works in the modern times. It not only reflects the Confucian view on moral education, but also imparts a sense of social responsibility on writers and artists. However, if an artistic work overemphasizes moral cultivation, it runs the risk of placing ideology before artistic form, thus compromising its aesthetic value. The right way is to embed teaching in entertainment and let a literary or artistic work exert its influence on social mentality in a subtle and imperceptible way.
Shaping the mind through education was a key concept of the political philosophy and an essential way of governance in ancient China. Rulers usually used a combination of means, both visible and invisible, to subtly spread their values among people so that these values would be observed in people’s daily life, leading to integration of governance and social mores. These means include issuing administrative decrees, conducting moral education, creating a favorable environment, disseminating popular literature that promoted ethical values, and selecting officials through imperial examinations.
In ancient China, music, together with poetry, was a way to conduct political education. Reviewing music education in the Zhou Dynasty, the Confucian scholars before the Qin-dynasty unification of China at the time concluded that music could transform social and cultural practices, stir up one’s inner emotions, and cultivate a good character. On this basis, they developed a comprehensive Confucian theory of music and music education. Subsequently, both “music education” and “poetry education” became important subjects in the official school system, forming a key part of early Chinese ritual and music culture.
The term is used to describe efforts to teach people essential ideals and principles of renwen (人文) and guide them to embrace goodness with the aim of building a harmonious – albeit hierarchical – social order, according to the level of development of a civilization and the specifics of the society. Renwen refers to poetry, books, social norms, music, law, and other non-material components of civilization. Hua (化) means to edify the populace; cheng (成) refers to the establishment or prosperity of rule by civil means (as opposed to force). The concept emphasizes rule by civil means, and is another expression of the Chinese concept of “civilization.”
Laozi advocated “influencing others without preaching” as part of his philosophy of wuwei (无为) or non-action. In ancient times, rulers issued orders and instructions to shape their subjects’ speech, thoughts and behavior so as to conform to the proprieties. Laozi was against this kind of direct action, believing that instead of imposing their own will on the people, the sovereign should employ non-action and non-preaching methods to preserve and protect the natural state of their subjects. Later, the term came to mean influencing and guiding others by one’s moral conduct.