Superior man: concepts and characteristics

Superior Man

Both Confucianism and Taoism were cultural paradigms which deeply influenced the world throughout history. There is a very interesting concept that they have in common, namely the one of the Superior man. The purpose of the present paper is to name and define some of the principles which are embodied in the Superior man according to each philosophy and compare them.

First, let us take a look at the philosophy of Confucius. According to him, each and every individual possesses in him the aspiration to improve his condition and become a superior man. Taking a look at the concept of superiority, it must be underlined that while it has the others as a comparative term, it is mainly concerned with the various phases of development of the same individual. In other terms, one might wish to be superior to his fellowmen, but it is more important to be superior to what you were and what you are.

At this point we might ask ourselves if the Confucian thought is directed at perfection and if the master suggested some rules of behavior which could be followed in this regard. But it is not perfectionism that Confucius is hoping for. Rather, he is concerned with virtue and the possibility of acknowledging it. Therefore, reading between the lines we understand that that striving to be a superior man means being on a road of constant evolution.

Freedom is one of the requirements that one must meet in order to reach the state of a superior man. Confucius underlines that in order to improve himself one ought to be virtuous, wise and bold (and this is where the concept of freedom comes into place). Freedom from anxieties leads to a state of virtuosity, freedom from perplexities leads to a state of wisdom, freedom from fears leads to a state of boldness. This implies strong self-confidence and profound patience. (Pay, 2000)

In addition, the superior man "acts before he speaks and afterwards speaks according to his actions" (Pay, 2000). In other words, in order to improve ourselves we must lead a life in which action (facts) is more important than speech (words). This prevents us from doing ideal plans that we never accomplish because we are too busy talking about them. Furthermore, the superior man is "anxious to see clearly," that is he strives for objectivity (which will help him control his emotions and reach a state of balance). He is also "anxious to hear distinctly" (Pay, 2000), that is, he tries to be impartial.

Furthermore, the superior man is always concerned with the others and has a respectful behavior. This also implies that he is always sincere. As far as doing business is concerned, the superior man is prudent and tries to make choices which reveal themselves to have long-term efficacy. This means that the Confucian superior man is deeply concerned with the environment which surrounds him and with the consequences which his actions have upon himself, his family and all the others.

Another very interesting aspect regarding the Confucian superior man is that, having so much respect for the others and being so modest, when in doubt he is "anxious to question others." This means that in his attempt to become wiser, his modesty acts as a supportive factor. The superior man is also cautious, thinking about the consequences of his actions before fulfilling them (this helps him manage his anger). Managing his emotions helps him reach inner balance, which, at its turn, helps him take wise and balanced decisions. Last but not least, he has a great respect for "righteousness" and would not perform any action against its principles even if it were to bring them advantages of various nature.

It is safe to state that in Confucius' view, the superior man is impartial and focused on his constant development. He is not prejudiced and he keeps his mind open in order to acquire further knowledge and experience. He learns more from experience than from what others say. He knows that in order to reach the desired state he must be in perfect balance with himself and this is why he controls the passions which he is aware might hurt him. As far as the ultimate goal of the superior man, it must be underlined that it is not a selfish one. Through his construction and development he is actually concerned with the improvement of society "He cultivates himself so as to give rest to all the people." (Pay, 2000)

In order to better understand the concept of the superior man, we must also pay attention to some interesting aspects regarding Confucianism. One of these aspects is the regard for society. When developing his principles, the thinker had in mind the good functioning of society. Since society is made by people, for the people, the most logical way to improve society seemed to be the one of improving its members. The "superior man" can be considered a social programme. Its complexity derives not only from the fact that it will improve society as whole, but also that it will contribute to an extremely profound and complex development of the individuals themselves. Confucius' system can be considered a strongly ethical one.

If we are to think about the principles mentioned in the pages above, it is easy to notice how the superior man is always concerned with righteousness and the well being of the others. His lack of selfishness, his patience and his desire to transform himself and his environment are all elements which contribute to the well being of society. By constantly constructing his own self, the Confucian superior man constructs society. In other words, we could dare to say that he is a constructor of society. But does he do it for himself or the others? Is his purpose a noble one? Or is there some sort of prize that he wishes to achieve by rendering himself and the world around him better? The genius of Confucius lies in the fact that the social development and the development of the individual are supposed to coincide. The Confucian superior man is noble because his purpose wishes to accomplish the ideals of virtue and righteousness. In becoming what he wishes to be, realizing if not his full potential, then at least most of it, he is actually doing what society expects him to do. Once again we are tempted to interpret the superior man as a Confucian social project.

As far as Taoism is concerned, it could be stated that the superior man is less concerned with the others and more concerned with himself (even if not in a selfish manner). If Confucius can be considered to focus upon society, then we might argue that Taoism is more concerned with the Tao, that is the ultimate reality. Both philosophies are aimed at making the individual better and taking him closer to a hypostasis where he has achieved his potential entirely. The difference lies in the fact that Confucianism is oriented rather outwards while Taoism is oriented inwards (the individual).

The Confucian superior man always bears in mind the other, his fellowman. The Taoist superior man is concerned exclusively with his inner harmony. In order to reach that state of ideal internal harmony, one must respect certain principles and do everything is his power to avoid those types of conduct which could prevent him from achieving his goal.