Zhang Zai, a Confucian scholar who lived during the Song Dynasty, once said the goals of human beings are “to ordain conscience for Heaven and Earth, to secure life and fortune for the people, to continue lost teachings for past sages, to establish peace for all future generations.” In other words, people should not only live for themselves but should allow everyone in society to live out their individual values and the meaning of life. It is not enough to take good care of one’s parents and children, but we must allow all parents and children in society to receive the best care possible. This is the harmonious society which Confucius promotes: “to honor old people as we do our own aged parents, and care for other's children as one's own.”

The ideal world of datong is only made possible when people can elevate their lives from the level of “survival” and “daily life” to an altitude that enhances an all-encompassing “human life.” This means that even in poverty one can live happily, and in richness one can still live according to proper rites. By transcending the confines of a material life, one can elevate life to a spiritual plane. This type of ideal Confucian society is often described in the dialogues and teachings passed between Confucius and his disciples. Confucius’s concept of an ideal society is not only where people can have daily lives free from struggles and worries, but to allow every person to live comfortably, happily, and at peace with themselves and the world. To achieve this state, each person must try to live a virtuous life.

Some people say that Confucianism opposes democracy and science, and this is why science and democracy did not develop in Chinese tradition and culture. But is this really true? The Confucian concept of society contains different aspects including “survival,” “daily life” and “human life.” The highest ideal of Confucianism is to fully realize the value and meaning of “human life,” but the realization of this ideal cannot be discussed in isolation without including the aspect of “daily life.” In other words, the value of life should be experienced and manifested through “daily life.” Hence, although Confucianism does not directly discuss topics such as science and democracy in ways that Western philosophies do, Confucianism does not in any way oppose democracy or science. The main concern of Confucianism is centered around man’s virtues; with regards to science and civilization, one might say it holds a love-hate relationship with these topics. I use the word “love” because science and civilization can bring about prosperity of life and when used properly, they allow people to become prosperous and righteous gentlemen. But when science is applied to our lives in a way that is not beneficial, it could just as well turn people into slaves to a materialistic world. If so, Confucianism would rather forgo the material benefits of science and maintain a life of of real essence and quality. Confucianism stresses the importance of expending time and energy to perfect the self and becoming a man of virtues. Rather than opposing democracy and science, Confucianism supports the development of a virtuous self, which when achieved can then allow one to become involved in the humanities or the sciences, and can allow one to support ideas of democracy and the concept that people are the foundation of a nation.

Review by Su-Fen Lin and Timothy Baker Jr.