In a sense, the entirety of Confucius’ teaching relates to The Ethic of Reflection. His central subject is proper behavior: with respect to oneself, with respect to family, to disciples, to associates and to the state. His emphasis on the proper regulation of behavior assumes:
1) a set of principles against which ones’ behavior is to be measured,
2) a regular and disciplined process of gauging actual behavior against those principles, and
3) adjustment of behavior when it is found to diverge from the principles established.
So fundamental is that implicit process that a recitation of it in that format by the Sage seems unnecessary. However, we can certainly find all of those elements in his teaching and writing and in those of his disciples.
Confucius disciple Tseng-tzu is passing on what he has learned from his Master when he says:
“Thrice daily I ask myself: In dealing for others, have I been unfaithful? Have I been untrue to friends? Do I practise what I preach?
Confucius. The Sayings of Confucius (Annotated) (Monsoon Media Classics) (p. 2). Monsoon Media. Kindle Edition.
Here we have the same sort of simplified periodic practice that Ignatius proposed and a three-segment examination of behavior in relationships.
As Franklin suggested, the frequency of such an examination requires it to be limited to a small number of criteria.
Another disciple, Tzu-hsia, said:
“He that each day remembers his failings and each month forgets nothing won may be said to love learning indeed!”
Confucius. The Sayings of Confucius (Annotated) (Monsoon Media Classics) (p. 70). Monsoon Media. Kindle Edition.
Here the periods of reflection are lengthened.
The general theme of reflection and amendment of behavior is clear in the following words of the Master, himself, as well:
“The Master said, What is governing to a man that can rule himself? If he cannot rule himself, how shall he rule others?”
Confucius. The Sayings of Confucius (Annotated) (Monsoon Media Classics) (p. 46). Monsoon Media. Kindle Edition.
“The Master said, His shortcomings trouble a gentleman; to be unknown does not trouble him.”
Confucius. The Sayings of Confucius (Annotated) (Monsoon Media Classics) (p. 57). Monsoon Media. Kindle Edition.
“The Master said, A gentleman asks of himself, the small man asks of others.”
Confucius. The Sayings of Confucius (Annotated) (Monsoon Media Classics) (p. 57). Monsoon Media. Kindle Edition.
“To have faults and not to reform them, this indeed should be pronounced (as) having faults.” (Analects, bk. xv., c. xxix.)
Miles Menander Dawson. The Ethics of Confucius: The Sayings of the Master And His Disciples Upon the Conduct of the “Superior Man.” (p. 74). Kindle Edition.
And the necessity for frequent introspection and unsparing criticism of self is thus enjoined:
“Therefore, the superior man examines his heart that there may be nothing wrong there, and that he may have no cause for dissatisfaction with himself.” (Doctrine of the Mean, c. xxxiii., v. 2.)
Miles Menander Dawson. The Ethics of Confucius: The Sayings of the Master And His Disciples Upon the Conduct of the “Superior Man.” (p. 74). Kindle Edition.
The Confucius scholar, Miles Meander Dawson, has written a wonderful book on The Ethics of Confucius in which he combs the writings of the sage, himself, as well as those of his disciples and (among other things) presents a unified discussion of the principles espoused by the Master that are implicitly those against which the behavior of “the superior man” should be measured.
The following is directly excerpted from Mr. Dawson’s book: (note: Dawson’s book was published in 1915. The original spelling and grammar are retained).
“In various sayings Confucius, his disciples, and Mencius present the attributes of the superior man, whom the sage adjures his disciples to admire without ceasing, to emulate without turning, and to imitate without let or hindrance. These are some of them:
Purpose: “The superior man learns in order to attain to the utmost of his principles.” (Analects, bk. xix., c. vii.)
Poise: “The superior man in his thought does not go out of his place.” (Analects, bk. xiv., c. xxviii.)
Self-sufficiency: “What the superior man seeks, is in himself; what the ordinary man seeks, is in others.” (Analects, bk. xv., c. xx.)
Earnestness: “The superior man in everything puts forth his utmost endeavours.” (Great Learning, ii., 4.)
Thoroughness: “The superior man bends his attention to what is radical. That being established, all practical courses naturally grow up.” (Analects, bk. i., c. ii., v. 2.)
Sincerity: “The superior man must make his thoughts sincere.” (Great Learning, vi., 4.) ” Is it not his absolute sincerity which distinguishes a superior man?” (Doctrine of the Mean, c. xiii., 4.)
Truthfulness: “What the superior man requires is that in what he says there may be nothing inaccurate.” (Analects, bk. xiii., c. iii., v. 7.)
Purity of thought and action: “The superior man must be watchful over himself when alone.” (Great Learning, vi., 2.)
Love of truth: “The object of the superior man is truth.” (Analects, bk. xv., c. xxxi.) “The superior man is anxious lest he should not get truth; he is not anxious lest poverty come upon him.” (Analects, bk. xv., c. xxxi.)
Mental hospitality: “The superior man is catholic and not partisan; the ordinary man is partisan and not catholic.” (Analects, bk. ii., c. xiv.) ” The superior man in the world does not set his mind either for anything or against anything; what is right, he will follow.” (Analects, bk. iv., c. x.)
Rectitude: “The superior man thinks of virtue; the ordinary man thinks of comfort.” (Analects, p. 4 bk. iv., c. xi.) ” The mind of the superior man is conversant with righteousness; the mind of the ordinary man is conversant with gain.” (Analects, bk. iv., c. xxi.) ” The superior man in all things considers righteousness essential.” (Analects, bk. xv., c. xvii.)
Prudence: “The superior man wishes to be slow in his words and earnest in his conduct.” (Analects, bk. iv., c. xxiv.)
Composure: “The superior man is satisfied and composed; the ordinary man is always full of distress.” (Analects, bk. vii., c. xxxvi.) “The superior man may indeed have to endure want; but the ordinary man, when he is in want, gives way to unbridled license.” (Analects, bk. xv., c. i., v. 3.)
Fearlessness: “The superior man has neither anxiety nor fear.” (Analects, bk. xii., c. iv., v. i.) “When internal examination discovers nothing wrong, what is there to be anxious about, what is there to fear?” (Analects, bk. xi., c. iv., v. 3.) ” They sought to act virtuously and they did so; and what was there for them to repine about?” (Analects, bk. vii., c. xiv., v. 2.)
Ease and dignity: “The superior man has dignified ease without pride; the ordinary man has pride without dignified ease.” (Analects, bk. xiii., c. xxvi.) “The superior man is dignified and does not wrangle.” (Analects, bk. xv., c. xxi.)
Firmness: “Refusing to surrender their wills or to submit to any taint to their persons.” (Analects, bk. xviii., c. viii., v. 2.) “The superior man is correctly firm and not merely firm.” (Analects, bk. xv., c. xxxvi.) “Looked at from a distance, he appears stern; when approached, he is mild; when he is heard to speak, his language is firm and decided.” (Analects, bk. xix., c. ix.)
Lowliness: “The superior man is affable but not adulatory; the ordinary man is adulatory but not affable.” (Analects, bk. xiii., c. xxiii.)
Avoidance of sycophancy: “I have heard that the superior man helps the distressed, but he does not add to the wealth of the rich.” (Analects, bk. vi., c. iii., v. 2.)
Capacity: “The superior man cannot be known in little matters but may be entrusted with great concerns.” (Analects, bk. xv., c. xxxiii.)
Openness: “The faults of the superior man are like the sun and moon. He has his faults and all men see them. He changes again and all men low look up to him.” (Analects, bk. xix., c. xxi.)
Benevolence: “The superior man seeks to develop the admirable qualities of men and does not seek to develop their evil qualities. The ordinary p. 6 man does the opposite of this.” (Analects, bk. xii., c. xvi.)
Broadmindedness: “The superior man honours talent and virtue and bears with all.
Growth: “The progress of the superior man is upward, the progress of the ordinary man is downward.” (Analects, bk. xiv., c. xxiv.) “The superior man is distressed by his want of ability; he is not distressed by men’s not knowing him.” (Analects, bk. xv., c. xviii.) He praises the good and pities the incompetent.” (Analects, bk. xix., c. iii.) “The superior man does not promote a man on account of his words, nor does he put aside good words on account of the man.” (Analects, bk. xv., c. xxii.)
Charity: “To be able to judge others by what is in ourselves, this may be called the art of virtue.” (Analects, bk. vi., c. xxviii., v. 3.)
Moderation: “The superior man conforms with the path of the mean.” (Doctrine of the Mean, c. xi., vi. 3.)
The Golden Rule: “When (one) cultivates to the utmost the capabilities of his nature and exercises them on the principle of reciprocity, he is not far from the path. What you do not want done to yourself, do not do unto others.” (Doctrine of the Mean, c. xiii., v. 3.) (See Note, below)
Reserve power: “That wherein the superior man cannot be equalled is simply this, his work which other men cannot see.” (Doctrine of the Mean, c. xxxiii., v. 2.)
The Art of Living. ” The practice of right-living is deemed the highest, the practice of any other art lower. Complete virtue takes first place; the doing of anything else whatsoever is subordinate.” (Li Ki, bk. xvii., sect. iii., 5.)”
Miles Menander Dawson. The Ethics of Confucius: The Sayings of the Master And His Disciples Upon the Conduct of the “Superior Man.” (p. 6). Kindle Edition.
We can see how many of these are essentially the same as the virtues that Franklin set forth in his system. And, while the lists of both Confucius and Franklin are presented in secular terms, there is significant overlap with the clearly religious framework of Ignatius.
On the need for the establishment of principles of proper behavior; the frequent discipline of reflection on ones’ behavior; the acknowledgment of both the success and failure to behave in accordance with ones’ principles; and, to correct behavior that does not meet standards; Confucius without question holds similar views to those of other major figures in the history of human thought.
(Note: Dawson, in his presentation of the virtues/principles of Confucius, labels as The Golden Rule the principle that we are calling The Ethic of Restraint. Confucius, himself, knew nothing of the label that was created by 17th century Anglican churchmen, of course. This is Dawson’s language and, in using it, he is simply accepting the common terminology of others.)
©Charles R Lightner