ABSTRACT
Confucius (551–479 B.C.E.) has been regarded by historians as the champion of Chinese relationalism. Blaming social chaos and human suffering on the collapse of moral codes, Confucius devoted his life to teaching and interpreting classic works on morals, which, Confucius was convinced, was the only way to a healthy family relationship and the foundation of a harmonious society. Confucius defined “moral code” as centering on the five prime virtues: ren (benevolence), yi (righteousness), li (propriety), zhi (wisdom) and xin (trustworthiness). All five virtues were geared towards developing and maintaining virtuous relationships. They were the tangible step-by-step directions Confucius offered to the Chinese who strived for a happy family and a peaceful society. Through his teachings and writings, Confucius made relationalism a conscious entity in the Chinese mind. Before Confucius, relationalism happened but with little notice; after Confucius, relationalism became a social expectation. “Confucianism” as we know it, however, was taken by later scholars far beyond Confucius’s intent to become pragmatic moral guidance. There were two major milestones in such “editing” efforts. The first was by Dong Zhongsu (179–104 B.C.E.), who made Confucius’s teachings an official moral code with violations punishable; the other was by the neo-Confucians, who raised Confucius’s teachings to a philosophical doctrine.
