Justice, what is it? A Confucian view on why being who you really are is the right thing to do

Mencius coined the term jen-i (humanity-justice), which has been recognized as the essence of Confucianism. He did it to use I, righteousness, as a bridge between the inside and the outside of the mind, between humanity and decorum. One of the most impressive and effective characteristics of Mencius’ philosophy is its ability to display morality, or righteousness, as a faculty, an ability of humanity. Another impressive feature is Mencius’ ability to display the spiritual power of justice. The first characteristic of Mencius shows that Confucian humanity, the natural capacity and potential of each person to practice virtue, encompasses an innate sixth sense, in a way, a sense of morality. Each person can cultivate this sense through practice. Justice is like a second sight; it is the ability to “see” the right thing in each of life’s situations. Through contemplation, reflection, and continual practice, people can improve their dexterity in this skill. Through a better understanding of humanity and a deeper sincerity, this skill can be instantly applied to seemingly complex scenarios. Mencius connected righteousness with humanity, because he understood that his ability was rooted in this innate vastness in the mind of humanity. As described in previous posts, this limitless heavenly principle of gifted within all people, humanity, is a manifestation of heaven. Cultivating humanity is like cultivating a heavenly mind. This lofty vision, this vastness, provides us with time and space in the mind within which we can be free to contemplate, understand, and apply righteousness to each of our affairs. This process, through repetition and practice, can become natural and instantaneous.

The second impressive and effective feature of Menius’s philosophy becomes apparent when we rest in this righteousness, when we take it as our life purpose. It is then that we discover that we have an energy, a ‘ch’i’ that can merge with the universal. This accumulated righteousness energy can go anywhere. With a clear conscience and a courageous sense of confidence built by continuous practice, we will be in the right place at the right time and will be able to understand the right path, easily following it. This energy can “go anywhere” because it builds on past successes that lead us to the right place at the right time. This energy can go anywhere because it responds appropriately to the world around us. Our ch’i of justice finds the right time and place and we accumulate even more each time we follow it. Cultivating this skill has an infinite or “great” benefit. Following justice has harmonious repercussions that affect all of our connections. The superior person is defined by his relationship with justice. They are harmonious and of great benefit to society.

While this righteousness is this great and powerful ability of each individual, it is not incompatible with or contrary to others:

I (righteousness) originally meant expression of personal or individual attitude, because the character has the radical “I”, that is, I as a model. “I am the majesty of the self” (Hsu Shen, Explanation) …

Due to i’s relationship with oneself, it is very easy to judge others by individual opinions … Two ratings help to avoid this situation and to understand the true meaning of i. (Chinese Philosophical Terms by Yi Wu, 1986, 135)

Those two qualifications are “benefit” or “great benefit” and adequacy. Wu points out that the first hexagram of the Classic Book of Changes, the I Ching, says that “benefit is the harmonizer of all i”, the path of righteousness of each person promotes harmonious benefit (1986, I Ching). All the ‘virtues’ of people are united in this ability to harmoniously benefit all things. Everything on this Earth has its function from Heaven and, fulfilling Heaven’s mandate, they are in harmony with the Heavenly principle of all other things. By fulfilling the role entrusted by Heaven, each of us can embody and display the virtues of Heaven in our lives. ‘Sublime principle, perfect communication, harmonious benefit and proper Path’ are four characteristic virtues of the movement of Heaven as described in the I Ching (Hexagram 1). We manifest the movement of Heaven in our own affairs when we embody these four virtues; we manifest this ‘harmonious benefit’.

The second qualification to avoid self-righteousness is the consideration of appropriateness in the practice of i. Because righteousness includes taking the right action in the right place at the right time through the right relationships, it is appropriate and compatible. Following justice adapts to any situation because it takes appropriateness into account, and self-righteousness is never a useful tool and it is never appropriate. Righteousness, as Mencius describes it, is a practice that takes all factors into consideration. Allow others the space for their own “self” to emerge. In reality, when we practice righteousness, we harmonize with the highest principles within others and open the Way for them to practice their i. This suitability is more than simple compatibility with others, more than being in harmony with others; It is of great benefit to others because it helps them to open the Way so that they see their own capacity.

By following righteousness, following what is appropriate and of great harmonious benefit, one can know the path of the superior person:

“Humanity is the mind of man; I is the way of man” (Mencius, Book VI, Part 1, Chapter 11). “I am the way; property is the door” (Mencius, Book V, Part 2, Chapter 7). Here, Mencius saw ai as the path that leads humanity from mind to the door of decorum, through which it passes into action. For Mencius, I was the way to practice humanity. (Wu 1986, 136-137)

Seeing this path becomes easier and more attractive with practice, as its spiritual power becomes apparent. For example, this path is easy to see in the most basic practice: when we wake up we walk around our house and start making breakfast. We eat. We wash the dishes. Washing dishes is the right action, the right action to take after eating breakfast. While this is a very small and simple situation, it is in such situations that we learn to understand and build momentum for correct action in all areas of life. While it may not seem like a huge benefit that we wash our dishes in this example, cleaning the dishes trains our mind to follow righteousness, and in that place at that time it is our destiny to clean those dishes. When we follow our destiny, we follow our justice, we do our unique part. Also, as we take care of our own responsibilities, such as washing dishes, we open ourselves to righteousness and accumulate energy, ch’i righteousness, in our lives. With a clean kitchen, we are free from dirty ch’i. We can move seamlessly into our next situation. Righteousness may dictate that we should sit for a minute and rest, or continue to order, for example. But in this simple act of learning what is appropriate according to our self we train ourselves, we work this ‘muscle of righteousness’. We do what is appropriate, resting or continuing, and we accumulate energy, just as we practice using our sense, our faculty of righteousness. With the energy of righteousness accumulated from such simple acts, we will have energy to spare to treat our family members well. With the energy built up by treating our family members well, we will be able to go out and take good care of the day’s affairs. The more we practice justice, the more right things happen. The more right things happen, our destiny, the more energy of righteousness accumulates and the better our ability, the stronger our sixth sense of righteousness.

With this connection to righteousness, Mencius brings heroic energy to Confucian philosophy. By using justice in this way, Mencius is honoring Confucius’ emphasis on practice. Through repeated practice, righteousness can break down all selfishness and all ignorance. Mencius puts up a strong barrier to selfishness by claiming that justice and profit are mutually exclusive motivations. The selfish desire for personal gain is incompatible with justice, because justice is its own motivation. While the gains may or may not come, it is not a consideration in cultivating justice. The superior person learns to follow righteousness in all actions and in doing so becomes a pillar of society. The next chapter will show that in many ways justice defines superior people, differentiates them from inferiors. This justice is the standard by which higher people live their lives. Through repeated practice, they gain confidence in getting the right result and in following justice and are encouraged. This courage inspires them to consider only doing the right thing and this becomes their path in life. Senior people continue to be in the right place at the right time with the right understanding and the right skills. This suitability is beyond anything we can devise. It is the path of humanity, ordered by Heaven.

Leave a Reply

Your email address will not be published. Required fields are marked *

Back To Top