This essay examines a common misreading of Confucian philosophy — that its emphasis on hierarchy and filial piety simply serves the interests of the powerful at the expense of the poor. Drawing on the Analects, the paper argues that while Confucius does endorse a stratified social order, the moral demands placed upon those in higher stations are actually greater, not lesser. Qualities such as generosity, truthfulness, and kindness are harder for the wealthy to practice genuinely, and true Confucian harmony requires every individual to act with self-awareness and rectitude. The essay concludes that Confucius was not defending the status quo but seeking broader social harmony through inner moral discipline at every level of society.
A great deal of Confucius's commentary on society and his advice for a life well-lived seems to hinge on the strict hierarchies that exist and on the need for each individual to accept his or her place in society and the world at large. This could lead to an interpretation of Confucian doctrine that solely serves the status quo — one that would lead to increased imbalances in areas of wealth and power, where those without such advantages are told that they should not focus on acquiring them, but should instead focus on finding success and satisfaction in their own place in society while remaining loyal to authority in its various forms. To stop at this reading, however, would be to propagate a gross misunderstanding of Confucianism. Though hierarchies and their acceptance are an important part of Confucian harmony as described in the Analects, it is clear that humility is not only important for those lower on the socioeconomic ladder — it is in fact more pressing for those in higher stations.
The opening lines of the section titled "The Gentleman" are enough to create some concern that Confucius's philosophy is in some ways an apology for the rich and powerful, meant to explain and preserve the status quo and to keep the peasantry satisfied with their lot. It is much easier for someone who is not mired in poverty — one who is able to feed, clothe, and shelter his family — to not worry about his salary, as Confucius says a gentleman must (Sourcebook, 18). Similarly, the concept of filial piety as described is a means of ensuring that authority is wielded in an absolute manner that controls the actions of each successive or lower generation, ensuring that commands come from the top. The requirement to completely model one's behavior after that of one's father, even after the father's death, could be taken as an extreme example of the power of authority to retain its control in the Confucian view (Sourcebook, 20).
A more complete reading of the Analects places these requirements for contentment and piety in a much different context — one that reveals the true righteousness and even equanimity of Confucius's suggestions. When questioned about humanity, Confucius lists the qualities of reverence, generosity, truthfulness, diligence, and kindness as necessary in a "man of humanity" (Sourcebook, 19). While it might be easier for a wealthy and powerful man to avoid thinking about his salary and to continue perpetuating the system of authority in which he finds himself, it is no easier for the wealthy man to be truly reverent, honest, or diligent. It is, in fact, far harder for many wealthy individuals to be truly generous and kind in their dealings with others. To lead a truly good and well-purposed life, the wealthy and powerful must actually bear extra internal burdens to ensure that their wealth and power are wielded correctly.
"Confucius sought harmony through self-awareness at every level"
Social mobility is not favored by Confucian doctrine. Democratic sensibilities might bristle at much of what Confucius said, but his underlying goal is truly honorable. A well-functioning society is more capable of promoting happiness at all levels, and it is toward that end — through inner moral discipline required of every member, especially the powerful — that Confucius's teachings are ultimately directed.
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