A Comparison of Socrates and Confucius.
A Comparison of Socrates and Confucius Confucius and Socrates were brilliant thinkers that emerged during the 6th and 5th centuries B.C.E. They both have exercised influence over the civilizations of the East and West so deeply and widely that they have been recognized for their efforts by later generations. Although both philosophers sprang successively from either sides of the world, comparing their ideologies concerning nature and morality can draw many similarities. By examining their thoughts, an understanding of our own respective cultural roots might facilitate the union of the eastern and western civilizations, which is highly attainable in our interdependent world. Confucius and Socrates both lived in historical periods marked by tremendous social changes. These changes included frequent wars, political disturbances, ideological confusion and conflict, and demoralization. Confronted with political and social crises, they both sought moral principles as a basis for understanding those crises and for mending the social fabric. Socrates reminded the Athenians of the nature and importance of civic virtue. The health of the city-state and the welfare of the citizens depended upon the practice of civic virtue.[1] However, during his time the nature of civic virtue was an issue since women were excluded from political matters. Socrates argued that women had the same virtues as men, "everyone is good in the same way, since they become good by possessing the same qualities" (Meno 73c1-2). Socrates insisted that an understanding of civic virtue was both necessary and sufficient for virtuous conduct and a virtuous character. Therefore, everyone has the ability to seek wisdom and the virtues that flow from it. By doing this citizens and the
state would become wise. Confucius like Socrates, believed that social harmony and the welfare of citizens was attainable in traditional moral standards. He developed an ethical theory with “Ren” (kind-heartedness or goodness) and his intent was to secure society due to the conflicts that destroying it.[2] The essence of his doctrine was the harmonization of social relations among people, among clans, and among the social classes. He attempted to persuade the rulers to accept his doctrine of "Ren" as a means to restore social peace. All of his moral categories focused on “self-cultivation" which became important to the rulers than ...
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state would become wise. Confucius like Socrates, believed that social harmony and the welfare of citizens was attainable in traditional moral standards. He developed an ethical theory with “Ren” (kind-heartedness or goodness) and his intent was to secure society due to the conflicts that destroying it.[2] The essence of his doctrine was the harmonization of social relations among people, among clans, and among the social classes. He attempted to persuade the rulers to accept his doctrine of "Ren" as a means to restore social peace. All of his moral categories focused on “self-cultivation" which became important to the rulers than to others, because the rulers’ self-cultivation was the way "to ease the lot of the whole populace." (Cf. The Analects of Confucius, translated and annotated by Arthur Waley, A XIV 45). To conclude, Confucius saw the function of his ethics to be the cultivation of each individual person’s moral character, the wise governance of the country, and the regulation of the world. Human nature is considered to be the starting point and the theoretical basis of ethics. Both Socrates and Confucius maintained in varying degrees the theory of natural morality, that human nature is moral. Socrates focused his attention on how to live in this world. He held that the study of human affairs should be the central topic of philosophic research. Socrates argued that the gods endowed people with intelligent souls that desired them to do good.[3] “Human beings need to acquire the wisdom through which they can discern the good they desire.”[4] However, it is evident that many people fail to attain this wisdom and rather work hard to acquire external possessions such as money, social position, etc., which are taken to be good. According to Socrates to truly know yourself means that you must consciously devote yourself to the understanding of your own moral nature and to the improvement or purification of your own soul. This is the most important activity in life. In Plato’s Protagoras, Socrates is represented as holding that virtue is knowledge which cannot be taught, or learned by memorizing what a teacher has said, but must be acquired in a way that shapes the soul.[5] In regard to human nature, Confucius once said, "by nature, near together; by practice, far apart" (Analects XVII, 2). He thought that at birth people’s nature was almost the identical and that the great differences in morality were caused by practice. He believed that basic human needs transcend material goods and that the common nature of human beings consisted in pursuit of goodness and virtue. "Goodness is more to the people than water and fire" (Analects XV, 334). This means that the pursuit of morality is more important than that of the physical necessities of life. Confucius dedicated his whole life to the search for "the human-way" (i.e. the norms of social life) and he tried to implement this way during the time he lived. He believed that the aim of human life should be to actualize these norms by “learning the way," and "observing the way".[6] The essence of "the human-way" was Ren, with kindness and affection as its core, the norms of which were inherent in human relations.[7] Evidently, the moral life to Confucius was the center of the social life. Therefore, the only way to bring value to one’s life and demonstrate one’s fundamental human nature was if you devoted yourself to cultivate goodness and trained yourself to be noble, "The master said, Ren is man," “Only a man of goodness could be called a true man.” [8] On the topic of morality Socrates believed that "Virtue is knowledge”.[9] Moral excellence for the Socrates comprised all the excellences of character that contribute to and are required by, happiness during the span of one’s life. Wisdom, courage, and the other virtues are required because during one’s life one inevitably suffers many changes of fortune, especially during times of turmoil. "Knowledge of the good" or "wisdom" is required in order to discern the ingredients of true happiness, and in light of this understanding, what contributes to such happiness.[10] Socrates also believed that knowledge of the good was necessary for virtue, it was sufficient as well, because we always act for the sake of happiness. Therefore, all evil is involuntary due to ignorance. Socrates’ moral theory focused on the individual by understanding their rational and character. As a result, he believed that the kind of life you lived had a major effect on the possibility of you gaining wisdom, and hence virtue generally. Confucius on the other hand did not have a definition of virtue but rather his concern with moral issues proposed his views both on the relation between morality and on the social significance of moral issues, "Govern the people with severity, keep order among them by chastisements, and they will flee from you and lose the sense of shame. Govern them by moral force (De), keep order among them by ritual (Li) and they will keep their sense of shame and come to you of their own accord."[11] In Confucius’ usage, "De" emphasized the internal temperament and "Li," focused on external norms of speech and behavior.[12] Therefore, morality to Confucius involved the fundamental unity of conduct and sentiment. To him morality was more effective than law in securing and maintaining stability and harmony in a society. In essence, morality was the foundation for realizing the “human way.” To conclude, both philosophers have influenced Western and Eastern philosophy as we know it today. Socrates main concern dealt with a logical method, language, the meaning of human experience, and goodness through moral excellence. He argued that people do not commit wrong doings intentionally; that virtue was one and that it was better to suffer injustice than to commit it. Confucius emphasized his beliefs on human relations and training, the ideal society in which Ren and De were practiced, on moral standards and the path to morality. His contribution to the Chinese culture represents the social morality that exists today since the virtues of showing obedience to one’s parents, respecting the old, loving children and sacrificing one’s life for righteousness are practiced. In essence, it is clearly evident that both philosophers shared common ideologies concerning nature and morality. [1] William M. Calder, et al., The unknown Socrates: translations, with introductions and notes, of four important documents in the late antique reception of Socrates the Athenian. (Wauconda, Ill.: Bolchazy Carducci Publishers, 2002.), 50. [2] Stanley Raymond Dawson, Confucius. (Oxford : Oxford University Press, 1981.), 25. [3] C. C. W. Taylor, Socrates: a very short introduction. (Oxford: Oxford University Press, 1998), 68. [4] Ibid. [5] Hope May, On Socrates. (Australia: Wadsworth/Thomson Learning, 2000), 29. [6] Peimin Ni, On Confucius. (Australia: Wadsworth, 2002), 47. [7] Ibid. [8] D. Howard Smith, Confucius. (New York: Scribner, 1973), 112. [9] Anthony Gottlieb, Socrates. (New York : Routledge, 1999), 32. [10] Ibid. [11] Park, O'Hyun, Oriental ideas in recent religious thought. (Lakemont: CSA Press, 1974). 89. [12] Ibid.
