Confucius on Moral Character, Virtue, and Ethics

Introduction: Confucius and the Standard of Moral Character

"Riches and honor are what men desire; but if they arrive at them by improper ways, they should not continue to hold them. Poverty and low estate are what men dislike; but if they arrive at such a condition by improper ways, they should not refuse it."

— The Analects of Confucius, Book 4

When discussing "moral character," writers, pundits, and commentators are likely referring to a very rare person who has an outstanding reputation for honesty and candor, and perhaps even altruism. But Confucius took the concept of moral character to deeper levels, even to the point of believing he himself was not moral enough, or that he did not reflect virtue to the extent that he should have. This is especially striking given that modern political and social life in the Western world is rife with greed, corruption, arrogance, and indifference to the plight of the less fortunate.

In the essay by D.C. Lau ("Confucius and Moral Character"), Confucius spoke of the "Way," which apparently meant "truth"; he also spoke of te, believed to mean "virtue." When a reader moves beyond a cursory familiarity with Confucius's approach to virtue, it becomes clear that, as gifted a moral leader as he was, he humbly believed that his "failure to cultivate his virtue" was a cause of great concern to him (Lau). On the other hand, he offered that if ordinary people were "guided" by virtue, they would not only be reformed — they would have "a sense of shame" that they had lived such an unvirtuous life up until that point (Lau, 60).

The Way, Virtue, and Political Leadership

If candidates for the United States presidency were held to a high standard of virtue, would any of them still be campaigning? Would any candidate be considered, by Confucius's standards and values, of sufficient moral and virtuous character to be qualified to lead a nation in a dangerous world that cries out for moral leadership? That seems doubtful, because without naming names, some — if not most — candidates appear more prone to mercilessly attacking others than to putting forth ideas about how to make the world better and safer.

When Tzu-kung asked Confucius for a "single word" that could serve as a guide to a person's conduct throughout life, Confucius replied: "It is perhaps the word 'shu.' Do not impose on others what you yourself do not desire" (Lau, 62). This is excellent advice for leaders everywhere, not only those hungry for political power.

According to the Stanford Encyclopedia of Philosophy, Confucius believed that a ruler should first learn "self-discipline," should govern by his own example, and should treat all constituents with "love and concern." What troubled Confucius deeply was "his perception that the political institutions of his day had completely broken down." Furthermore, Confucius asserted that the collapse of political institutions was due to the fact that "those who wielded power did so by making claim to titles for which they were not worthy" (SEP).

The opening quotation of this essay most certainly applies to political candidates, but it applies equally to the common man, the housewife, the schoolteacher, the lawyer, the shopkeeper, and the preacher. If you achieve wealth and honor through "improper ways," you have essentially stolen them, and you are therefore obliged to return those riches and forfeit your honor.

Sage, Benevolence, and Who Qualifies

How many individuals — whether in America, England, France, Iran, or any society — do we truly know who are benevolent enough to be called sage? Confucius himself asked, "How dare I claim to be a sage or a benevolent man?" Merriam-Webster defines a sage person as one who is "wise through reflection and experience … proceeding from or characterized by wisdom, prudence, and good judgment." If Confucius did not consider himself virtuous or moral enough to claim the title of sage, who among the world's population today could honestly make that claim?

Perhaps this essay is a touch too harsh in asserting that very few people in this era are truly virtuous by Confucian standards. There are, of course, good and honest people who, while perhaps not sage, participate in benevolent programs and activities. Merriam-Webster defines benevolence as "the disposition to do good … an act of kindness." When a person gives "extensively to the common people" and brings support to the "multitude," he would be more than merely benevolent, Confucius asserted — that person would qualify as a sage. Such people no doubt exist in the world today, though they are often found in communities that the media either overlooks or cannot reach.

Conclusion: The Enduring Relevance of Confucian Wisdom

Much is to be learned about moral character, ethics, virtue, altruism, and human values by reading carefully what Confucius said and wrote hundreds of years ago. His maxims, which are often quoted out of context — or cited merely to make an impression — nevertheless continue to be relevant and enlightening for every generation that encounters them.

Works Cited

Lau, D.C. "Confucius and Moral Character." Chapter 3.

Merriam-Webster. "Full Definition of SAGE" / "Benevolence." Retrieved January 30, 2016, from http://www.merriam-webster.com.

Stanford Encyclopedia of Philosophy. "Confucius." Retrieved January 30, 2016, from http://plato.stanford.edu.

"The Analects of Confucius — Book 4." Retrieved January 30, 2016, from http://confucius-1.com.