When the concept of “harmony” is applied to the universe and all living things, it becomes a topic in environmental ethics, a topic that draws great attention in the modern world. What exactly is the relationship between humans and nature? Do humans owe a moral responsibility to nature? How should these issues be dealt with?

The Confucian concept of benevolence and love is discussed in terms of levels of distinction on a spectrum ranging from affection towards loved ones to appropriate behavior towards acquaintances, from that within a family to society, and then to the universe. In this sense, the environmental ethics of Confucianism is based on a more anthropocentric perspective. If a person and an animal are both injured, Confucian philosophy stresses the importance of rescuing the person before the animal. When a stable is on fire, a Confucian would be more concerned with the wellbeing of grooms than that of horses. This does not mean the concept of Confucian love does not apply to animals; it is simply a matter of priorities.

With regards to nature, Confucian philosophy stresses the concept of “environmental sustainability.” That is why Mencius said the meshes of a fishing net cannot be made too small, or there would be no fish left when both big and small fish are caught. The changes in season should also be considered when fishing, and it should not be practiced during the breeding season. Otherwise, there would be no fish left in the future if all female fish are caught before laying their eggs. This idea should also be applied to hunting, under the same concept of “environmental sustainability.”

Another question that Confucian ethics should seek to answer is the problem of eating meat: If benevolence and love should be directed towards animals, why do humans still eat meat? Does this not conflict with Confucian ethics? Mencius said animals have the ability to feel pain, while humans are endowed by nature with the ability to feel compassion. When a person hears an animal howling in pain, he or she would naturally feel a sense of compassion and would cringe at the thought of it being eaten or dead. A famous example of this is the anecdote of King Xuan of Qi who, after seeing a cow shivering before being sacrificed for a worshipping ceremony, felt a strong sense of compassion and decided to set the cow free. From this example it can be seen that humans have the natural ability to show love and compassion towards animals.

Yet humans continue to eat meat when, especially when they do not need to directly witness the killing of an animal or hear its cries. How do Confucian ethics address that issue? The Confucian ethical standards place humans above other creatures, not because humans possess the intelligence to create inventions for catching or hunting animals, but because humans differ from other creatures by having a “conscience” and this “conscience” has the ability to elevate the value of human existence to the level of human “life.” Humans have the option of being responsible towards themselves, other people and other creatures; and in the end, they have the ability to participate and perpetuate the continual cycle of life in the universe. Therefore the survival of humans through the killing of other animals should be considered under the premise of “environmental sustainability,” so that animals are only killed and eaten for the purpose of perpetuating the cycle of life. The ultimate goal is for all things in the universe to fully develop and live out their nature, and for humans, as the highest spiritual being in the universe, the goal is to realize the ideal of “becoming one with the universe,” coexisting and prospering in harmony with nature and the surrounding world.

Review by Su-Fen Lin and Timothy Baker Jr.