Dr. Yao, Author of Introduction to Confucianism, wrote in his book that the “Five Regulations” are “five Confucian virtues,” which are “ren” (humanness), “yi” (righteousness), “li” (ritual/propriety), “zhi” (wisdom), “xin” (faithfulness). He claims that these virtues are believed to be as constant and unchanging as natural laws, remaining the same for all time and guiding/ordering all other virtues” (Yao 34).
Dr. Yao’s sentence here is very powerful and important because it was able to convey effectively the important Confucian virtues that are the glue in Asian societies. They are the unspoken and accepted laws that guide East Asian societies, even if they are not obvious or invisible at times.
I agree with what Dr. Yao said that “these principles and regulations are taken as the essence of life and the bonds of society” (Yao 34). Some modern philosophers claim that “Confucian moral system” is “similar to that of virtue ethics” (Yao 33). In actuality, “what is meant by ‘morality’ in Confucianism is in fact quite different from that defined in Western ethics” (Yao 33) since it is a special morality system that covers a much wider area than in Western ethics. Many had attempted to characterize Confucian ethics as only about “moral issues.” It is more than that and includes issues about “politics, religion, education, psychology and metaphysics” (Yao 34). All of the five virtues in the passage are crucial, and I do not believe that there is one virtue greater than another and that there is a specific method to separate their connection.
Dr. Yao’s sentence here is very powerful and important because it was able to convey effectively the important Confucian virtues that are the glue in Asian societies. They are the unspoken and accepted laws that guide East Asian societies, even if they are not obvious or invisible at times.
I agree with what Dr. Yao said that “these principles and regulations are taken as the essence of life and the bonds of society” (Yao 34). Some modern philosophers claim that “Confucian moral system” is “similar to that of virtue ethics” (Yao 33). In actuality, “what is meant by ‘morality’ in Confucianism is in fact quite different from that defined in Western ethics” (Yao 33) since it is a special morality system that covers a much wider area than in Western ethics. Many had attempted to characterize Confucian ethics as only about “moral issues.” It is more than that and includes issues about “politics, religion, education, psychology and metaphysics” (Yao 34). All of the five virtues in the passage are crucial, and I do not believe that there is one virtue greater than another and that there is a specific method to separate their connection.
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