Confucianism Sacred Texts

1. Introduction to Textual Resources

The acknowledged founder of the Confucian tradition was the sage-teacher Kung Fu-tzu (551479 BCE)
whose name was latinized by Jesuit missionaries as Confucius. Born into a time of rapid social change,
Confucius devoted his life to reestablishing order through rectification of the individual and the state. This
involved a program embracing moral, political, and religious components. As a creative transmitter of
earlier Chinese traditions, Confucius is said, according to legend, to have compiled the Five Classics,
namely, the Book of History, Poetry, Changes, Rites, and the Spring and Autumn Annals.
The principal teachings of Confucius, as contained in the Analects, emphasize the practice of moral
virtues, especially humaneness or love (jen) and filiality (hsiao). These were exemplified by the noble
person (chun tzu), particularly with the five relations, namely, between parent and child, ruler and
minister, husband and wife, older and younger siblings, and friend and friend.
Confucian thought was further developed in the writings of Mencius (372289 BCE) and Hsun tzu
(298238 BCE). It culminated in a Neo-Confucian revival in the eleventh and twelfth centuries which
resulted in a new synthesis of the earlier teachings. Chu Hsi (11301200), a major Neo-Confucian
thinker, designated four texts as containing the central ideas of Confucian thought: two chapters from the
Book of Rites, namely, the Great Learning, the Doctrine of the Mean; the Analects, and Mencius. He
elevated these texts to a position of prime importance over the Five Classics mentioned earlier. In 1315
these texts, and Chu Hiss commentaries on these texts, became the basis of the Chinese civil
examination system, a system that endured for nearly six hundred years (13151905).
Neo-Confucian thought and practice spread to Korea, Japan, and Vietnam where it had a profound effect
on their respective cultures. Since 1949 the government of the Peoples Republic of China has ostensibly
repudiated the Confucian heritage. However, the Confucian tradition is currently being reexamined on the
mainland, often relying on new publications of European and American scholars.

2. Classic Resources
Confucius, Analects
Tzu Kung asked: Is there any one word that can serve as a principle for the conduct of life? Confucius
said: Perhaps the word reciprocity: Do not do to others what you would not want others to do to you
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(XV: 23)
Tzu Chang asked Confucius about humanity. Confucius said: To be able to practice five virtues
everywhere in the world constitutes humanity. Tzu Chang begged to know what these were. Confucius
said: Courtesy, magnanimity, good faith, diligence, and kindness. He who is courteous is not humiliated,
he who is magnanimous wins the multitude, he who is of good faith is trusted by the people, he who is
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diligent attains his objective, and he who is kind can get service from the people [XVII:6].
Ta Hseh, The Great Learning from The Book of Ritual [Li Chi]
The Great Learning summarizes the essential role of humans: to cultivate themselves through both their
sincere intentions and their clear examination of things. In so doing a person can help to establish order in
both the family and the state. The image here is the power of illustrious virtue to spread to others like
ripples in a pond.
The ancients who wished clearly to exemplify illustrious virtue throughout the world would first set up
good government in their states. Wishing to govern well their states, they would first regulate their
families. Wishing to regulate their families, they would first cultivate their persons. Wishing to cultivate
their persons, they would first rectify their minds. Wishing to rectify their minds, they would first seek
sincerity in their thoughts. Wishing for sincerity in their thoughts, they would first extend their knowledge.
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The extension of knowledge lay in the investigation of things.

Chung Yung, The Doctrine of the Mean from The Book of Ritual [Li Chi ]
The Doctrine of the Mean describes the power of sincerity which emanates outward from humans to the
cosmos itself. When a person cultivates their authentic nature they are said to affect the rejuvenating
forces in the natural world. Through the process of realizing ones authentic self, a person forms a triad
with heaven and earth.
Only he who possesses absolute sincerity can give full development to his nature. Able to give full
development to his own nature, he can give full development to the nature of other men. Able to give full
development to others, they can give full development to the nature of other men. Able to give full
development to the nature of men, he can give full development to the nature of all beings. Able to give
full development to the nature of all beings, he can assist the transforming and nourishing powers of
Heaven and earth. Capable of assisting the transforming and nourishing powers of Heaven and earth, he
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may, with Heaven and earth, form a triad.
Chang Tsai, Western Inscription
Chang Tsais Western Inscription (eleventh century) was inscribed on the western wall of Chang Tsais
study and was enormously influential in Neo-Confucian thought. Describing the essential kinship of all
beings with heaven and earth, it maintains that compassion is the highest expression of kinship.
Heaven is my father and earth is my mother, and even such a small creature as I finds an intimate place
in their midst.
Therefore, that which extends throughout the universe I regard as my body and that which directs the
universe I consider as my nature.
All people are my brothers and sisters, and all things are my
companions. . . .
Respect the aged. . . . Show affection toward the orphaned and the weak. . . . The sage identifies his
character with that of Heaven and earth, and the virtuous man is the best [among the children of Heaven
and earth]. Even those who are tired and infirm, crippled or sick, those who have no brothers or children,
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wives or husbands, are all my brothers who are in distress and have no one to turn to.
Chu Tzu wen-chi and Chu Hsi
The most comprehensive virtue in the Confucian tradition is jen or humaneness which is like a vital
energy in human beings and in the natural world as well. It is a creative virtue which nourishes the life
force in all things.
For jen as constituting the Way (Tao), consists of the fact that the mind of Heaven and Earth to produce
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things is present in everything (Chu Hsi [twelfth century]).
Wang Yang-ming, Inquiry on the Great Learning
Wang Yang-ming (sixteenth century) emphasized (as had Mencius) the innate goodness of the human
mind-and-heart. He underscored the feeling of commiseration in the human which would naturally flourish
in the practice of humaneness (jen) extended to other humans and toward all living and non-living things.
Master Wang said: The great man regards Heaven and Earth and the myriad things as one body. He
regards the world as one family and the country as one person. . . . Therefore when he sees a child about
to fall into a well, he cannot help a feeling of alarm and commiseration. This shows that his humanity (jen)
forms one body with the child. It may be objected that the child belongs to the same species. Again, when
he observes the pitiful cries and frightened appearance of birds and animals about to be slaughtered, he
cannot help feeling an inability to bear their suffering. This shows that his humanity forms one body with
birds and animals. It may be objected that birds and animals are sentient beings as he is. But when he
sees plants broken and destroyed, he cannot help a feeling of pity. This shows that his humanity forms
one body with plants. It may be said that plants are living things as he is. Yet even when he sees tiles and
stones shattered and crushed, he cannot help a feeling of regret. This shows that his humanity forms one
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body with tiles and stones.