How Is Heaven Tian Portrayed in the Analects?

¶ … Heaven

This is a theory that originated in China. This is a political theory in which the rulers received the right to rule over their subjects from a heavenly source. The Mandate of Heaven (a philosophical) concept originated between 1046-256 BCE (Marshall 2002). The Zhou Dynasty ruled over the people of China during this time. The Mandate of Heaven determines if an emperor of China is virtuous to rule. It determines if an emperor has received divine recognition from the gods to rule. This mandate outlines that if an emperor had no virtue to rule then he had no powers and another person takes the role of the emperor (Marshall 2002). This mandate concerns itself with the legitimacy of rulers in China. The conduct of the emperor profoundly influenced the support of the ruler by the gods. If another individual overthrew an emperor, then the people said that the overthrown emperor had lost the mandate of heaven.

The mandate of heaven entails four key principles. These principles immensely contribute to the philosophical concept of the mandate. The first principle states that heaven grants an individual the power to become an emperor and, therefore, become the ruler of china. The second principle states there should be one emperor who will rule china. This principle follows the concept that there is only one heaven. In the third principle, an emperor's virtues and good performance determines his right to be the ruler of china. The fourth and last principles assert that one dynasty cannot permanently rule over china.

These four principles have implications. The rulers have to check their conducts and ensure that they take into consideration, the well-being of the people. The house of the ruling class had to be legitimate in the eyes of the people. The rulers ruled china with the fear of rebellion from the people, as they believed rebellions could receive a helping hand from heaven (Marshall 2002). This forced the rulers to check their behaviors and performance. In times of divide rule rationalization had to be enacted to establish the right person to be the ruler.

How is Heaven (tian) portrayed in the Analects of Confucius, and what role does it play in the ethical philosophy of the early Confucians as portrayed in this text?

In passage 3.13, chapter XIII, the text portrays heaven as a great aspect in which all, the people respect and believe in it. In this passage, the master states he who offends against Heaven has none to whom he can pray (Eno 2012). The people of china prayed to heaven for their wants. We get to understand that if an individual offends heaven then he or she has nowhere to pray. The people of china mainly prayed in the temple where they talked to their gods. In the book, Analects of Confucius, the people of china immensely respected heaven. The rulers of china also heeded to what expected from them by heaven (Eno 2012). The rulers had to keep certain virtues to ensure that they stayed in power. If at any point the rulers disappointed heaven, they knew well that heaven would strip them of their powers and give it to a more credible ruler.

A border warden located at Yi, asks the followers of sage "My friends, why are you distressed by your master's loss of office? The kingdom has long been without the principles of truth and right; Heaven is going to use your master as a bell with its wooden tongue" (passage 3.24, chapter XXIV.) In this text, their master had lost his authority as a ruler (Eno 2012). The followers became stressed by this fact. The border warden informs them of the master ruling without the principle of right and truth. In this passage, heaven strips a ruler of his power if he does not rule according to the set principles.

Heaven expected all the rulers in china to rule righteously. They had to uphold ethics in their decisions and ensure that they met all the needs of the people. In passage 5.12, chapter XII, the master converses with Tszo-Kung. The master instructs Tszo-Kung that what he does not wish another man to do to him; he should not do the same to another. Heaven expects all individuals to behave in this way (Eno 2012). With this act, heaven expects that there will be peace since people will live in harmony. This is just one of the many principles that we have to uphold.

In chapter VIII, passage 6.8, the master states, "It is killing him. It is the appointment of Heaven, alas! That such a man should have such a sickness! That such a man should have such a sickness" (Eno 2012). In this text, heaven had a hand in Po-niu being sick. Heaven strips a person of the power to rule. This is just one of the ways that heaven use to get an individual out of power. The master got a shock that a man of Po-nui stature could suffer such an illness. People believed that heaven protected the rulers from all manner of diseases.

In the early Confucians, the people were deeply religious. They took the mandate of heaven extremely seriously. The master in the text helps us get this view. In chapter XXVI, passage 6.26 we see the master stating that where he has done an improper act, heaven should reject him. This shows that the concept of heaven was crucial in the people. In chapter XXII, passage 7.21 the master states, "Heaven produced the virtue that is in me. Hwan T'ui what can he do to me?" This statement shows that heaven is the source of virtue in the people of china. This shows that the goodness in people came from heaven. If heaven, therefore, were not in existence then all the people would lead deviant lives. This statement also depicts that heaven is the protector of the people. The master states that no one can do harm to him since he has the virtue that comes from heaven (Eno 2012).

In chapter I, passage 9.1 the master talks of the appointments of heaven, which he states bases on perfect virtue. In chapter VIII, passage 11.8, heaven destroys corrupt and leaders with no virtue. Heaven awards all those who return to the propriety by ascribing them with virtue. In chapter V, passage 12.5 the text confirms that honor and riches all come from heaven (Eno 2012). Great and superior men stand in the ordinance of heaven where they receive their superiority and honor. From Chapter VI, passage 17.6, heaven plays the greatest role in how people act in the world. It shows that for a person to practice generosity, earnestness, gravity, kindness and sincerity then one must have virtue that comes from heaven.

Origin of the mandate of heaven