The two faces of Confucius – Part 5/5

December 24, 2011

Troy Parfitt, the author of Why China Will Never Rule the World – Travels in the Two Chinas says the Analects of Confucius represents only stone-age logic and dictums posing as wisdom that support tyranny. He says the Confucian concept of piety is virtually identical in China, Taiwan, Hong Kong, Singapore, and Macau.

However, Mr. Parfitt does not mention that Confucian philosophy is also practiced in democratic republics such as South Korea, Japan and the Philippians. In fact, people in all of East Asia practice different aspects of Confucian philosophy.

A hallmark of Confucius’ thought is his emphasis on education and study. He disparaged those who have faith in natural understanding or intuition and argued that the only real understanding of a subject comes from long and careful study.

Thus, under Confucianism, teachers and scholars were regarded, like oldest males and fathers, as unquestioned authorities [unless they lose the trust of the people by not doing their job].

In fact, the philosophy of Confucianism is not blind obedience. It is earned obedience. In addition, due to the value placed on eduction and merit, those in positions of power usually earned his or her position through hard work and merit and not popularity as in most liberal democracies.


Religion and Spirituality in Singapore

The face of Confucianism that pertains to tyranny is the political propaganda that governments in East Asia have used for centuries in futile attempts to convince the people to blindly obey.  The only countries this has worked well in so far are Japan and North Korea.

Yet, Japan, with its Confucian dictums that puts loyalty before filial piety became a parliamentary republic and one of its most innovative corporations, Toyota, is the number one global auto manufacturer with GM running second place. If we were to accept Parfitt’s opinion that Confucianism supports tyranny and not innovation, there is no way that Toyota could have been as successful as it has been.

If anyone doubts the power of Confucian loyalty and obedience in Japan, this is what Rutgers University has to say on the subject, “In modern Japanese society one is loyal to one’s immediate group, the “company”, the family, etc., just as previously the emperor, the shogun, or other lords commanded total obedience.”

What Parfitt doesn’t seem to understand is that in the family and in the village, Confucian social philosophy largely revolves around the concept ofren, “compassion” or “loving others” and not on blind obedience to the government.

Subjecting oneself to ritual does not, however, mean suppressing one’s desires but instead learning how to reconcile one’s own desires with the needs of one’s family and community.

If the political face of Confucianism was successful and crippled innovation as Mr. Parfitt preached in our debate, then China would have never invented silk, paper, the printing press, gunpowder, multi-stage rockets, the compass and so much more—centuries before these innovations reached the West.

Instead, the face of Confucianism with the most influence comes through the family—not the government—and in the family, the people learn the meaning behind the Mandate of Heaven and the value of a merit based education.

Return to The two-faces of Confucius – Part 4 or start with Part 1

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you
love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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The two faces of Confucius – Part 4/5

December 23, 2011

When comparing the practice of Confucianism in China to Japan, a report by Wai-ming Ng at the Chinese University in Hong Kong says, “The relationship between loyalty and filial piety, two fundamental virtues in Confucianism, has been a subject of concern among Confucian scholars in East Asia for many centuries.

“Many modern Japanese scholars believe that the main difference between Japanese Confucianism and Chinese Confucianism rests with their preference between loyalty and filial piety, suggesting that Japanese Confucianism puts  loyalty [to the government] before filial piety, whereas Chinese Confucianism prefers filial piety [in the family] to loyalty [of the government].”

That difference may be explained by China’s concept of the Mandate of Heaven, which says that heaven would bless the authority of a just ruler, as defined by the Five Confucian Relationships, but would be displeased with a despotic ruler and would withdraw its mandate, leading to the overthrow of that ruler. The Chinese people, of course, would be heaven’s hammer, which does not sound very obedient.

However, in Japan, the Mandate of Heaven is not practiced the same as in China. While the Chinese may protest and rebel, the Japanese tend to shy away from this behavior.

In The Coming China, Joseph King Goodrich says, “Obedience in China is a word that connotates far more than it does in Japan. It means obedience to the emperor, to the parent, to the family and to the government, although the Japanese have the reputation of being singularly marked with this trait.”


Confucianism = ritual, etiquette and being kind to one another

In China, the difference lies in the mandate to rule, which means that leaders do not tax the people unjustly. They make sure people have sufficient food and live in an orderly and peaceful society.

Confucian political philosophy is also rooted in the belief that a ruler should learn self-discipline, should govern his subjects by his own example, and should treat them with love and concern.

By providing these things, Confucius believed leaders would earn the confidence, trust and obedience of the people. By not providing these things, China’s leaders would lose the trust and obedience of the people.

One element of Confucianism that runs strong throughout East Asia is that Confucianism regards government and education as inseparable. Without a good education, it is considered impossible to find leaders who possess the virtues to run a government.

Confucius asked, “What has one who is not able to govern himself, to do with governing others?”

Continued on December 18, 2011 in The two-faces of Confucius – Part 5 or return to Part 3

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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The two faces of Confucius – Part 3/5

December 22, 2011

Confucianism is not an organized religion as Christianity, Buddhism and Islam are.

Instead, Confucianism is a philosophy for how to live life, and it is taught and/or learned in the home and family as one grows up and parents and family are the role models.

One face of Confucianism is the influence of the family on children, which may explain why China’s civilization and culture has survived for so long without a total meltdown such as what happened in Europe after the Western Roman Empire collapsed in 476 AD plunging Europe into the Dark Ages for a thousand years.

The other face of Confucianism is the political side where Dynasties and Emperors promoted obedience to the state in a futile attempt to control the behavior of the people.  An incomplete list of about twenty rebellions and civil wars in China, with the first being in 209 BC, demonstrates how this face of Confucianism seldom works.

In addition, although Confucius may never have intended for this to happen, over the millennia, his philosophy of life traveled throughout East Asia and influenced countries such as Korea, Japan and Vietnam.

For centuries, the notion of harmony, closely identified with Confucianism, has resonated in other Asian traditions and societies and continues to do so today. Both Japan and Korea were deeply influenced by China and have long accorded great value to the concept.

In fact, the influence of Confucius was felt as far away as the Philippines.

The earliest date suggested for direct Chinese contact with the Philippines was 982 AD, while the West’s Ferdinand Magellan did not arrive until 1521, so China had contact with the Philippines more than five centuries before Europeans arrived.


Who is Confucius and what does Confucianism really mean. About one billion people follow the philosophy of Confucianism.

Asia Times says, “The teachings of Confucius run like a red thread through the political history of East Asia. Numerous leaderships in the region’s history used the sage to legitimize their own grip on a fragmented kingdom.”

For Japan, the Stanford Encyclopedia of Philosophy says, “The importance of Confucianism in Japanese history is undeniable…”

In fact, during World War II, the Japanese attempted using Confucian values to gain the obedience of the Chinese people but due to a lack of understanding of how the Chinese practiced Confucianism, the Japanese failed to win the people’s trust and obedience.

In addition, in his fight against the communists during China’s Civil War, Chiang Kai-shek described himself as Confucius’ true heir, and it was Chiang that made the study of Confucius mandatory for high school students.

In the home, the other face of Confucianism shows itself and children are taught to respect parents, elders and teachers and emphasizes the importance of working hard to earn an education.

One element of Confucianism the Chinese people have not forgotten is the right to protest and rebel against an unjust and corrupt government.

Continued on December 17, 2011 in The two-faces of Confucius – Part 4 or return to Part 2

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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The two-faces of Confucius – Part 2/5

December 21, 2011

Before we look at the two-faces of Confucius, let us learn something from a New York Times Opinion piece by Eric X. Li, Counterpoint: Debunking Myths About China

Li says there is a common myth that because China does not hold elections that its rulers do not have the consent of the ruled.

However, “According to the Pew Research Center” Li says, “the Chinese government enjoys popular support that is among the highest in the world.The Chinese people’s satisfaction with the direction of their country was at 87% in 2010 and has been consistently above 80 percent in recent years.”

Compare the popularity of China’s government to that of the US government and its people, and we discover that, “Republican and Democratic leaders in Congress receive highly negative job ratings. Just 23% approve of the job Republican congressional leaders are doing, while 67% disapprove. Ratings for Democratic leaders are not much better: 30% approve while 61% disapprove…” Source: Pew Research Center


Common Misconceptions  About China

Li also debunked the myth that China is an authoritarian state in which the party’s political power is concentrated and self-perpetuating.

He then tackled the myth that China’s restriction on freedom of expression stifles innovation. Li says, “Some of the most successful IPO’s of Internet companies on the New York Stock Exchange and Nasdaq have been Chinese startups…” and “China’s share of scientific research papers published in recognized international journals went from 4.4 percent in the period between 1999-2003 to 10.2 percent in the period between 2004-2008, now just behind the United States.”

In addition, when it comes to claims that the Communist Party’s authoritarian rule leads to widespread corruption, “By Transparency International’s account [the lower the number the less corruption there is], China (78) ranks higher than India (87), Philippines (134), Indonesia (110), Argentina (105) and many more, and tied with Greece (78), barely below Italy (67) — all electoral democracies.

Apparently, China’s one-party system is less corrupt than many democratic countries.

In conclusion before moving on to the two-faces of Confucius in the next post, David Gosset in Common Misconceptions About the Chinese World says, “The level of individual freedom enjoyed today by its citizens has no equivalent in China’s past, and the effort to establish the rule of law will bring more social, economic and political improvements.”

Continued on December 15, 2011 in The two-faces of Confucius – Part 3 or return to Part 1

______________

Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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Discussion with Troy Parfitt, the author of “Why China Will Not Rule the World” – Part 12/12

December 8, 2011

Note from Blog host: Troy Parfitt’s closing statement of about 500 words appears first. To read Lloyd Lofthouse’s closing statement, you may have to scroll down this page.

Closing Statement [Parfitt]:

I would like to thank Tom Carter for suggesting and facilitating this debate. But most of all, I would like to thank Lloyd Lofthouse. True, this is his website, but Lloyd’s been key in getting this organized, and has been nothing but helpful, positive, and polite.

Between the episodes of verbal jousting, which hopefully have kept you interested and entertained, we’ve communicated amicably about China and related topics, which is great. Two literary publications have refused to review my book, one citing arrogance, the other controversy and bigotry. It’s a sign of the times (you have total intellectual freedom to say anything you want, except things people don’t want to hear), so good on Lloyd for being so tolerant of someone like me, whose views on China have little overlap with his.

China is a complicated subject, and because debate about it is so divisive, it’s sometimes difficult for people with only a casual interest to sort fact from fiction. To come to any kind of understanding, you’ve got to spend a lot of time reading about China, and it helps enormously to understand Mandarin and travel or live there.

The West has some serious problems; it always has and it always will. Somber problems are normal for human societies; we’re a troubled species. In light of Western inadequacy and hypocrisy, it’s tempting to see China as a land of answers and alternatives. China can appear as the great Other: the feminine to the West’s masculine; grace to aggression; cultivation to calculation. But that’s a romanticized construct located in the recesses of the Western psyche, with little basis in reality.

That’s not to say China isn’t a noteworthy subject; it’s a fascinating one. Nevertheless, determined and altruistic cadres, heroic Communist leaders, an overriding system of guanxi, a citizenry instilled with the wisdom and morality of Confucianism, a harmonious society, a glorious past, and a mission to help neighboring states, are concepts that exist largely in people’s imaginations. They are myths, both Chinese and Western, that mainly block the view.

People like myths; they’re easy to latch on to; easy to remember; they cover up what isn’t flattering; they justify, and can make you feel good. But they won’t bring anyone closer to understanding what China is, how it got that way, and where it might be headed. To do that, one needs to research, observe, and apply critical thinking. Counter evidence cannot be denied, dubious sources should be treated as such, and a sense of fairness must always be employed. Once you’ve got a working theory about China, its nature, and so on, you must test that hypothesis constantly; that’s how you’ll discover the wonderful and terrible truth.

Again, I’d like to thank Tom and Lloyd for setting this debate up. It was good for me to defend and reflect on my ideas, and China is such an important topic; debate about it is crucial.

Thank you very much.

Troy Parfitt

Closing Statement [Lofthouse]:

In the prologue of Lin Yutang’s My Country and My People, the author says few in the West understand the Chinese and their culture. He writes, “It is difficult to deny the Old China Hand (Note—foreigners that lived or are still living in China) the right to write books and articles about China…”

Lin Yutang says that only one in ten thousand of these “Old China Hands” understands China, while the other 9,999 results in a “constant, unintelligent elaboration of the Chinaman”. He mentions Sir Robert Hart and Bertrand Russell as examples of the few that understand China.

At the urging of Pearl S. Buck, “My Country and My People” was written and then published in 1935 and what Lin Yutang wrote then is still relevant today.

Pearl S. Buck writes in the book’s Introduction that when China was “not able to meet the dangerous and aggressive modernity of the West… They forced out of existence the old dynastic rule, they changed with incredible speed the system of education, and with indefatigable zeal they planned and set up a scheme of modern government”.

This metamorphosis of China that we have witnessed in the last few decades has almost eradicated severe poverty from more than 70% in 1949 to 2.5% of the population today in addition to the growth of a modern, Western style urban consumer middle class that is still a work in progress. This transformation took a literacy rate of 20% in 1976 and increased it to more than 90% today.

In 1949, we witnessed an element of that transformation as Mao declared war on Confucianism and then again as the age of Mao gave way to Deng Xiaoping’s “Getting Rich is Glorious” era, which turned China into the world’s factory floor. Then in 1982, China wrote a new constitution and started a process to reinvent its legal system to be more Western in its structure and laws.

I thank Mr. Troy Parfitt for his participating in this debate. However, he is not a Sir Robert Hart or Bertrand Russell.

In Part 1, he claimed that “face” was a license to behave however one pleases, which is not the case.

He then inferred that because Jonathan Spence never mentions Mao’s war on Confucianism in his biography of Mao that it never happened.

Yet, Henry Kissinger in On China made it clear that Mao was passionately and publicly anti-Confucian. Zhou Enlai even told Kissinger that Confucianism was a doctrine of class oppression.

Parfitt’s “gossip” includes his opinion of “Confucianism”, “face”, “Guanxi”, the “Mandate of Heaven”, corruption in China, and Mao being a monster that deliberately caused millions of deaths from a famine, which took place during the Great Leap Forward in a few of China’s provinces.

As Lin Yutang says, “It is difficult to deny the “Old China Hand” the right to write books and articles about China… Nevertheless, such books and articles must necessarily remain on the level of the gossip along the world’s longest bar.”

Return to the Discussion with Troy Parfitt – Part 11, author of “Why China Will Never Rule the World – Travels in the Two Chinas“, or start with Part 1.

See Discovering Intellectual Dishonesty – Part 1

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Lloyd Lofthouse is the award-winning author of The Concubine Saga. When you love a Chinese woman, you marry her family and culture too. This is the love story Sir Robert Hart did not want the world to discover.

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