The practical scope of Confucian ethics begins with loving one’s family, then being benevolent toward others and finally loving all things. The first two of these three are found in the “five human relationships” of Confucianism. Loving one’s family includes father-son, husband-wife, elder-younger brother relationships; while benevolence towards others includes the relationships of monarch and subject or between friends.

Every person in society plays many different roles. In a company, a single individual might be both a manager under a chairperson, and a superior of a section chief; in a family one could have the roles and responsibilities of son towards one’s father and of a father towards one’s son, as well as those of a younger or older brother. Thus people may play different roles according to the situation they are in. A father should be kind and loving towards his children, while a child should show filial piety towards his or her parents. These roles must not be switched or confused because it would cause overturn the order of ethics and morals. When everyone plays their designated roles they can be at ease with themselves, in life and in nature. People must be clear about the role they play at different times and in different places, and do things according to their own status in particular situations in order for their actions to proceed smoothly and correctly. In this way, both reasons and actions will be complete, thus fully manifesting the innate goodness of humankind.

The only way a person can move beyond life’s difficulties to be content in life is by not evading his or her roles,and by playing those roles without complaint or regret. As a father, if one does not try their best to raise one’s child and fulfill the responsibility to educate and raise one’s child, but instead shirks constructive activities, while complaining incessantly about one’s lot in life, then his family then ceases to be a family, his children and wife will experience disorder, and the family will naturally lose its harmony.

When people are content with their roles in life and fully manifest their nature, they will naturally exhibit a sense of “harmony,” a harmony that can extend though history; and thus everyone will live a fulfilling and happy life,fully realizing the value of their own life. If the opposite occurs then life becomes a state of disorder and chaos. Thus it can be said that the highest goal in Confucian ethics is “harmony”. Harmony is seen as the most precious thing in life. But this ideal can only be attained if humans restore the innate “order” of life, as well as returning to the “propriety” established by sages of antiquity. Only by understanding propriety and working in accordance with order can people show moderation in all they do, and suitably express their emotions of joy, anger, sadness and happiness. The “harmony” of Confucianism is not merely restricted to the relationships between self and other; it naturally must be expanded to include all things, which is the meaning of “loving all things”.

Review by Su-Fen Lin and Timothy Baker Jr.