In this blog post, we will examine the principles of human relations and their practical implications through the core Confucian virtues of benevolence (仁) and righteousness (義).

Benevolence (仁) originates from “two people”

The character “仁” symbolizes the relationship between two people. In ancient times, the character for “benevolence” was written by doubling the character for “person,” similar to how the character for ‘grandson’ was written by doubling the character for “son.” As you can see, benevolence is not just the character of a single person, but a virtue that is established between people.
In ancient Confucian thought, serving one’s parents through filial piety was also considered benevolence. This is because it is a relationship between two people, a child and a parent. Similarly, serving the king through loyalty also corresponds to benevolence. This is also a duty formed between two people, a subject and a ruler.
Ultimately, “fulfilling one’s duties and obligations between people” is what constitutes benevolence. That is why the ancient sages said, “Benevolence is humanity.” For example, in Mencius, it is said that “benevolence is humanity,” which means that the virtue of benevolence can only be established in relationships between people.
The Doctrine of the Mean also says the same thing in the following context. “Ren is a person. Loving one’s parents is the highest form of ren.”
This statement emphasizes that although loving the king and caring for the people are also included in ren, loving one’s parents is the most important practice of ren. In other words, benevolence lies in relationships, and the Confucian ethical view that the foundation of all benevolence lies in love within the family, especially between parents and children, is reflected in this expression.

Righteousness is “making oneself good.”

On the other hand, righteousness has a different nature from benevolence. Righteousness is defined as “making oneself good [good self].” While benevolence stems from relationships with others, righteousness is a virtue that is thoroughly centered on oneself. This is clearly explained in Ying Shao’s “Fengsu Tong.” He said, “Caring for others is benevolence, and making oneself good is righteousness.” This short passage is considered an excellent explanation of the essence of righteousness.
For example, when you receive something, if it can make you good, you will gladly accept it, and if it cannot, you will reject it. That judgment and action is a righteous choice and the essence of righteousness.
In this way, righteousness can sometimes prevent us from looking at those around us. Even a loving father may turn away from his unjust wife and children. This is because true values lie within oneself and do not depend on external circumstances.
Looking at the structure of the Chinese characters, the character for “benevolence” (仁) is composed of the radical for ‘person’ (人) and the radical for “I” (我). This also implies that benevolence is the duty toward others, while righteousness is the standard for governing oneself. Even in the simple difference in the shapes of the characters, the profound philosophical insights of Confucian thinkers are embedded.

Ren and yi are virtues of practice—not “reason in the heart” but the results of concrete actions

In this sense, ren, yi, and ji are all virtues that are revealed through practice in real-life situations. Their meaning is diminished if they are understood only as principles that are inherent in the heart, or “reason in the heart.”
When interpreting the phrase “Ren, Yi, and Chi are rooted in the heart” in Mencius, Zhao Qi clearly explained the meaning of this phrase. He said, “Roots are the foundation of plants. Branches, leaves, flowers, and fruits grow beautifully and flourish above the ground, but their roots are in the ground.”
This statement uses the growth of plants as a metaphor to explain that benevolence, righteousness, propriety, and wisdom are rooted in the heart. In other words, it means that benevolence, righteousness, propriety, and wisdom begin in the heart and are revealed outwardly. If benevolence, righteousness, propriety, and wisdom are understood only as “roots that exist in the heart,” it becomes impossible to explain the concrete results that these roots produce.
Cho explained this point by saying, “The four virtues arise from the heart and are reflected in the face.” This means that inner virtues are manifested in outward appearance, which is similar to what we say today when we say that “character is revealed in the face.”
This explanation goes beyond the theoretical level and can be considered a valid anthropological insight even today.

Practicing benevolence and righteousness is the way to cultivate a noble spirit

The essence of Mencius’ teachings lies in cultivating a noble spirit through the practice of benevolence and righteousness. Zhu Xi also interprets the concept of “gathering righteousness” in his commentary on Mencius as accumulating good deeds.
“Gathering righteousness” is the process of doing one good deed today, another righteous deed tomorrow, and continuing to accumulate good deeds in this way. When you do so, your spirit will naturally grow, and that energy will be reflected in your face, and you will reach a state of physical well-being.
Mencius emphasized this point, saying, “The root is in the heart, and the character is clearly revealed on the face.” This is not simply a matter of keeping a certain nature in one’s heart, but rather, it is a statement that humanity is revealed through specific actions and practices.
If benevolence were merely an essential principle existing in the heart, then merchants who sell meat and alcohol would also have bright faces and relaxed bodies. This is because they too share the premise that they have the roots of benevolence in their hearts. However, the reality is different. Benevolence does not remain as an inner principle, but only when it is translated into concrete actions does it produce ethical results.

Conclusion: Benevolence and righteousness are virtues that must be lived in everyday life

As we have seen above, benevolence and righteousness in Confucianism are not abstract concepts. They are concrete virtues that are realized through sincere human relationships in real life and constant self-improvement.
Ren (benevolence) manifests itself in relationships with others, while gi (righteousness) is revealed through one’s own judgments and actions. When these two virtues are harmonized and practiced in life, it is only then that personal maturity, such as ho-yeon-ji-gi, becomes possible.
Even today, we need to reflect on this ancient wisdom and realize that practicing benevolence is the true path to becoming a true human being. It is not enough to simply be satisfied with one’s inner nature; putting it into action is the way to revive benevolence today, and it is the core spirit of Confucianism.