The Great Learning Of Confucius

Oct 16, 2004, 12.00am IST
Kailash Vajpeyi.

The development of civilisation, morality and harmony among people is dependent on the interplay of the yin and yang principle. So we go through cosmic cycles, positive or negative. Confucianism analyses how goodness and happiness can be achieved in a particular age. Analects is the source book of the teachings of Confucius, according to whom Jen is the highest of all virtues. It has been translated as love, goodness, benevolence, people to peopleness, kindness, a sublime moral attitude, and a transcendental perfection.



Confucius has suggested various means and methods for the attainment of Jen. Since we are slaves of our own desires, we can attain mastery over self only through self-cultivation. Self-cultivation requires a submissive temperament and one will need to follow the mores of polite society. For this, Confucius uses the term li. Whereas Jen is the by-product of self-denial, it also slowly generates li in human temperament. Li means righteousness, the general principle of the social order, good conduct and good governance. Li is all-pervasive. It covers personal relationships, social rituals, definite attitude towards others, love and respect for the elderly, reverential attitude for weaker section of society, filial piety in children, loyalty among friends, respect for authority and benevolence in rulers.

Confucius uses the term Hsiao for filial piety. Since life itself is generated from parents, Hsiao is also extended towards parents. In old age parents become like children; hence Confucius stresses reverence for parents and filial piety for children. Thus Hsiao does not consist merely of giving them physical care but also good spiritual education. So far as parents are concerned they need our love and respect even after death. The unfulfilled aims and purposes of parents should become the aim of their children. Slowly, one should extend Hsiao outside the family circle till it becomes a universal moral and social virtue.


Confucius uses the term Yi to denote righteousness. It is the recognition of what is right and proper or the capacity to differentiate between good and bad. Whatever is healthy and soul-satisfying, must be promoted by each and every individual. If individual members of a society are true to themselves and have faith in goodness and sincerity, then good governance and a happy social order will be assured.


Li, Hsiao and Yi are all contained in Jen. This concept is believed to make the way to heaven. By constant practice of Jen one learns to appreciate the ideal of perfect goodness. Confucius knew that virtue does not grow in a vacuum, but one should try and apply this method in everyday life. The perfection of personality lies in always acting with reverence and respect for others.


Eight ethical-political terms are described in the Great Learning: "The ancients who wished to preserve the fresh or clear character of the people of the world would first set about ordering their national life. Those who wished to order their national life would first act about regulating their family. Those who wished to regulate their family life would set about cultivating their personal life. Those who wished to cultivate their personal lives would first set about setting their hearts right. Those who wish to set their hearts right would first set about making their wills sincere. Those who wished to make their wills sincere, would first set about achie-ving true knowledge. The achieving of true knowledge depended upon the investigation of things. When things are investigated then true knowledge is achieved."