In this blog post, we will examine the meaning of “humanity” as presented in the ‘Analects’ in relation to the advancements in modern science and technology, and reflect on what constitutes a truly human life.
Reflections on the Development of Science and Technology and What It Means to Be Human
Over the past 150 years or so, humanity has achieved remarkable advancements in science and technology. The pace of development in modern science and technology is so rapid that it is difficult to compare it to any other era in human history. As a result, people now enjoy a much more affluent and convenient life than before; however, there have been consistent concerns that spiritual enrichment has not kept pace with the growth of material wealth. Prominent examples include a trend of devaluing life stemming from advances in life sciences, and the persistent question of happiness despite rising living standards. For these reasons, there is a growing call to return to traditional Eastern philosophy and rethink the meaning of life, and at the center of this movement lies the ‘Analects’, which serves as the foundation of Eastern philosophy and the starting point of Confucian thought.
Before delving into the main discussion, let’s briefly examine the origins and philosophy of the ‘Analects’. While Confucius is generally recognized as the author of the ‘Analects’, strictly speaking, he did not write it himself. Based on extensive research using various historical sources, the compilation of the ‘Analects’ is estimated to have taken place between the 3rd and 2nd centuries BCE. Although the ‘Analects’ is a collection of Confucius’s sayings and teachings, it is not a book he wrote himself during his lifetime. Confucius had many disciples, and it was they who, over a period ranging from about 100 to 300 years after his death, collected and organized his teachings to create the ‘Analects’ as we know it today.
Although Confucius was not the direct author of the ‘Analects’, the era in which he lived—which served as the foundation for the ‘Analects’—was a time of great social turmoil. Around the 5th century BCE, in the Central Plains, powerful warlords waged constant wars to expand their territories under the pretext of being feudal lords. The authority of the emperor had collapsed, giving way to a society where only the strong took everything for themselves. Deeply disillusioned by these social realities, Confucius sought to change the world by formulating his own philosophy and striving to spread it widely. This approach bears some resemblance to the concerns of modern people, who recognize the various problems underlying the development of modern science and technology and seek solutions to them. Attempts to connect the problems of modern society with Confucius’s philosophy have been made in various ways; here, we will examine Confucius’s philosophy from the perspective of “humanity”—that is, the conditions necessary for human existence.
In the modern era, Eastern societies experienced invasion and domination by Western powers armed with advanced science and technology. Although most countries have since broken free from this domination, a significant number of scholars have criticized Confucian thought as one of the causes that led Eastern societies into this situation. Their primary criticism was that Confucian thought is an idealistic discipline that does not help solve real-world problems. For a long time, this argument held considerable sway. However, in the modern era, as rapid scientific and technological advancements have produced various adverse effects, Eastern philosophy is undergoing a reevaluation.
To understand Eastern philosophy, particularly Confucian thought, one premise is necessary: there is no evidence that the intellectual capabilities of people in the past were inferior to those of modern people. Modern people, having accumulated a vast body of knowledge, tend to evaluate the past based on present-day standards. Consequently, they sometimes judge past ideas and knowledge as inherently deficient or incorrect based on modern achievements. However, this is merely the perspective of modern people, who possess knowledge accumulated over a long period. Even if people in the past had less knowledge of natural phenomena or science than we do today, we cannot conclude that their intellectual capacity itself was inferior to that of modern people. This attitude is often referred to as “benevolent interpretation.” If we understand Confucius’s ideas from this perspective—within the context of his society and historical era—we can gain insights that remain highly meaningful even today.
The Conditions for a Truly Human Life as Described in the ‘Analects’
Those who are skeptical of science and technology argue that modern science and technology are dehumanizing. If so, what is true humanity, and what are the conditions that make a person truly human?
In the ‘Analects’, Confucius states, “Having sought benevolence and obtained it, what more is there to complain about?” thereby emphasizing ‘ren’ (benevolence) as the most important virtue a person must possess. Furthermore, he believed that ‘ren’ is only fully realized when accompanied by other virtues such as ‘yi’ (righteousness), ‘li’ (propriety), ‘zhi’ (wisdom), ‘xin’ (trustworthiness), ‘zhong’ (loyalty), and ‘xiao’ (filial piety). Confucius regarded these virtues as the criteria for distinguishing between the junzi (the noble person) and the xiaoren (the petty person); therefore, these virtues can be considered the qualifications of the junzi.
However, it is not possible to make a binary distinction regarding whether a person possesses Yi, Li, Zhi, Xin, Zhong, or Xiao. Even a xiaoren does not always act unjustly, nor does he completely lack the virtues of the junzi. They are called “small-minded people” simply because the extent to which they embody these virtues falls short of that of a gentleman. Just as it is difficult to find a person in the real world who has never committed a single evil deed, it is equally difficult to find someone who has never performed a single good deed and has committed only evil deeds throughout their life. By the same principle, there are almost no people who lack the virtues proposed by Confucius entirely. However, in the ‘Analects’, those whose possession of these virtues falls significantly short of the general standard are referred to as “small-minded people.”
In this context, benevolence (ren) and the virtues of righteousness (yi), propriety (li), wisdom (zhi), trustworthiness (xin), loyalty (zhong), and filial piety (xiao)—which are necessary for the fulfillment of benevolence—can be seen as both the qualifications of a gentleman and the conditions of being human. Since a petty person is also human, they can act righteously depending on the situation and may even practice the virtues of a gentleman at times. Just because a person does not immediately act in a truly human way does not mean they are not human. The criterion for judging whether someone is human lies in their potential. Human beings are beings capable of cultivating Ren, Yi, Li, Zhi, Xin, Chong, and Xiao through education and learning; even if they have not yet reached the realm of Ren, as long as they possess that potential, we can call them human. Although the ‘Analects’ does not directly define the conditions of being human, it clearly reveals that Ren, Yi, Li, Zhi, Xin, Chong, and Xiao are essential conditions for a truly human life.
What significance does the ‘Analects’’ view of humanity hold for modern society?
If so, we can now explain the various negative consequences appearing in modern society from this perspective. According to Confucius’s philosophy, these problems can be understood as phenomena arising from a deficiency in some of the core human virtues—ren, yi, li, zhi, and xin—or, in severe cases, from a lack of most of these virtues. Among these, ren is a concept that encompasses all other virtues and can be considered the most fundamental condition that makes a person truly human.
A close look at the ‘Analects’ reveals that the concept of ‘ren’ appears repeatedly, even within short passages. However, this recurring use of ‘ren’ does not always carry the same meaning; rather, ‘ren’ takes on different meanings depending on the situation and the subject. For example, we can find passages that distinguish between the ‘ren’ a ruler must possess and the ‘ren’ the common people must practice. Considering this, the concept of ‘ren’ can be readily applied to various situations in modern society.
In my view, the “ren” necessary for modern people is an attitude of living with a purpose in life without being overly pessimistic about one’s circumstances. Most people are dissatisfied with their current situation. While striving toward one’s goals despite this reality is not a problem, there are not a few cases where people, driven by pessimism about their circumstances, resort to dishonest means to improve their situation and end up harming others.
Such behavior can ultimately be seen as stemming from a lack of “ren,” and it is an issue that can be thoroughly reflected upon through the philosophy of “ren” proposed by Confucius to overcome the turbulent times of his era. Since the concept of “ren” as explained by Confucius is very broad, it can be applied in various ways to today’s society as well. Personally, I am even led to wonder if Confucius left these teachings with people living thousands of years in the future in mind.
However, it is difficult to view the ‘Analects’ as a flawless system of thought. This is because there are limitations to fully explaining the human condition using only ‘ren’, ‘yi’, ‘li’, ‘zhi’, ‘xin’, ‘chong’, and ‘xiao’. In other words, it is difficult to assert that these elements alone encompass all aspects of human existence.Richard Dawkins explained the principles of human evolution through the concept of the “selfish gene.” While it is generally known that genes are composed of a substance called DNA, Dawkins introduced the concept of a new self-replicator distinct from DNA, which he called a “meme.” Memes are often referred to as the “genes of culture”; the concept holds that, just as genetic traits are passed from parents to children through DNA, culture also serves as a medium in the process of being passed down through generations.Although the concept of DNA certainly did not exist in Confucius’s time, the very idea that culture is passed down and preserved would have been well established among the people of that era. Furthermore, the concepts of culture and transmission necessarily include the element of the joy of life. However, this joy is not something naturally obtained through the practice of virtues such as benevolence, righteousness, propriety, wisdom, and faithfulness; rather, it is a state of being that can only be attained through long-term self-cultivation. Moreover, the self-restraint required to practice these virtues often limits the joy of life.Confucius, too, placed great importance on music (yue), which is a source of joy for human beings. However, he placed the value of music subordinate to benevolence, stating that if a person lacks benevolence, what meaning could music and joy possibly have? Furthermore, in various passages of the ‘Analects’, we can observe a tendency to view personal pleasure or enjoyment as something that must be restrained in order to practice other virtues. The “joy” referred to here also includes material prosperity. While Confucius did not completely reject wealth itself, he downplayed its value, stating that wealth and honor obtained through unrighteous means are as fleeting as a passing cloud.However, in the process of defining what it means to be human, we must not neglect the pursuit of joy. This is because joy can serve as a vital driving force that sustains people as they navigate the hardships of life. Therefore, I believe that the conditions constituting humanity must also include the concept of “memes,” which explain the transmission of culture alongside “Evil.” Furthermore, the value of memes can be seen as holding significant meaning alongside “Ren” and the various human virtues outlined in the ‘Analects’. When reinterpreting Confucius’s ‘Analects’ in a modern context, it will be necessary to view the value inherent in “Evil” in a balanced manner alongside “Ren.”Since Confucius’s philosophy was shaped by the historical context of his time, there are aspects that are difficult to apply directly to modern society. Nevertheless, the profound reflections on human nature and the world that Confucius offered thousands of years ago still provide meaningful insights for modern people grappling with various challenges today. In this regard, the ‘Analects’ can be considered a timeless classic that retains significant value even today for those who ponder what it means to live a truly human life.
