Li (Confucian)

Li (礼, Pinyin: lǐ ) is a key concept in Confucian and post- Confucian Chinese philosophy. The word comes from the high Chinese language and refers to the abstract idea of the totality of all dealings and behaviors that make a good person and a healthy social order. In western editions of Confucian literature Li is usually translated as " ritual " such as in Burton Watson, this choice of words suggests that we are dealing with religious customs, but this is not the case. In addition to strictly ceremonial rituals Confucian rites namely also include small, everyday patterns of personal behavior. Henry Rosemont and Roger Ames speak of ritual propriety ( " ritual propriety "). Other possible translations are " customs ", " etiquette ", " morality " and " rules of right conduct ."

The Confucian Li (礼) must not be confused with the neo-Confucian Li (理), which was created with Zhu Xi's integration of Buddhism into Confucianism and has a completely different meaning. In spite of the constant text, these are two entirely different words.

Definition

In the Western world is meant by a " rite " a religious custom. The concept of Confucian rites is much broader and encompasses the entire spectrum of interaction with other people, with nature and even with inanimate objects. Confucius concludes in his explanations of the concept of Li such diverse topics as learning, tea drinking, title, mourning and governance. The philosopher Xunzi called as fundamental aspects of the rites: "Songs and laughter, weeping and wailing ... rice and millet, fish and meat ... wearing ritual head coverings, embroidered robes, patterned silks, or of fast robes or mourning ... spacious rooms and segregated corridors, soft mats, beds and benches. " The Confucian doctrine distinguishes between two types of rituals: first Yili (仪礼, Yi lǐ ), ceremonial rites, and secondly Quli (曲 礼, qū lǐ ), instantaneous rituals that are embedded in ordinary, everyday human actions. Chinese feel, like the Chinese medicine scientist and philosopher Ruiping fan has exhibited, to the presence of strongly bound such instantaneous and rituals are an open and improvisational aspect of their social behavior and their social relations rather averse.

The concept of Chinese rites has sometimes been compared to the western concept of culture.

The rites include the standards of proper social behavior, as it is taught by the Fathers, the village elders and government officials. The teachings of Li supported ideals such as the Ehrehrbietung of children, brotherhood, righteousness, good faith and loyalty. Li was also the conventions of public life based on how the loyalty to superiors and the respect for the elders. The observance of the rites meant - consistent with emphasis on the idea of ​​community - the internalization of actions, which the person concerned on the one hand came to enjoy the comforting sense of tradition, but on the other hand could also enrich the treasure of impressions and experience. The rites should, however, also support a healthy practice of selflessness, both through the actions led by Li itself and by the role model that would have these actions on other people.

The Rites in Confucian literature

One of the oldest texts in which the concept of rites is treated, the one before 389 BC resulting historical work Zuozhuan.

In Confucian text corpus, there are three scriptures in which the rites are treated are relevant: the Yili, the Liji and the Zhouli. Confucius said that " 300 large and 3000 small ritual rules" are set out in this literature.

The Confucian thinking distinguishes between two principles that underlie the operation of the rites. The first is the principle of the embodiment in which the human body is practiced in choreographed movement. The second is the principle of learning through reading, in which, by the study of the Confucian ritual canon of the mind is trained.

Li is a fundamental principle of Confucian thought. Unlike the inwardly facing Ren (仁) Li was understood as outward practice, on the basis of which one acts properly in society. Acting in accordance with the principles and Li Ren was the conditions for what Confucius called the "exalted man" or " the wise ".

Confucius advocated a genteel manner in which one remains always aware of what people are placed higher or lower than oneself He was convinced that the highest social order could be achieved, if you look closely in the feudal society of his rank know. The rites gave, as described in the Confucian classics, clear instructions, what behavior was expected of the individual man, and depending on its role and place in the feudal society. Confucius led the ills of his time to the fact that the company had neglected the principles of the rites. In the Analects he states: "Homage without form is flattery, caution without form is timidity, courage without form is rebellion, sincerity without form is rudeness. "

Rites of governance

Confucius was of the view that good governance should be subject to the principles of ritual. The Confucian ideals went hand in hand with the idea that on the one hand all men are perfectible, that propriety on the other hand also carry reward in itself; state-ordered penalties appeared not necessary in this context.

Confucius stressed that the rites for good governance are fundamentally important. In his writings he saw these conditions are met only in the countries of Central China Plain. Feudal lords who did not rule according to the rites, he regarded as barbarians.

Change and stability of the rites

The rites were of quite dynamic in nature. Over time, the practices of Li are in the same measure in the societal perspectives and ideas changed, re-evaluated and revisions. Although these practices may change over time - a change which of course takes place only very slowly - remain the fundamental ideals which correspond to the social order and thus the core of Li, the same.