Abstract
Leong Chan takes on Loubna El Amine regarding the relation between social stability and cultivation of virtue in classical Confucianism. Against El Amine’s argument that social and political order is the ideal and sole end of classical Confucian political teachings, Chan defends a reading of classical Confucian political teachings as aiming also at virtue. Two central claims of El Amine’s position, he argues, falter: that political order is the ruler’s ultimate end, and that a ruler only values virtues in the people insofar as they contribute to upholding order. Chan’s line of argument then turns on El Amine’s claim that order is an end in itself begging the question. What makes order so valuable? Chan suggests that Confucians value social and political order not intrinsically but rather on the external grounds that stability promotes welfare. Chan proposes that a more accurate reading of classical Confucianism recognizes the tripartite interdependence of political order with welfare and virtue. These three values are mutually supportive and even mutually constitutive in that each promotes and serves the other two—and we can thus abandon means-end dichotomies altogether.
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Notes
- 1.
The “Wai Chu Shuo You Xia” chapter of the Han Fei Zi states, in Chinese, “治強生於法, 弱亂生於阿, 君明於此, 則正賞罰而非仁下也.”
- 2.
A few words must be added to have a clearer understanding to her stance here. She thinks that Confucians cannot be fully virtuous if they do not participate in politics. It seems that their political participation can be said to be virtue orientated, and Confucians participate in politics in order to fully realize their individual virtue. The tricky point is that when the question is asked not in the realm limited to individual but politics, the major consideration is the possibility of succeeding political order. That is why she claims to the extent that one sees a potential for convincing the ruler to undertake order-promoting policies, like the welfare-orientated policies, then one should get involved in politics, even to the detriment of devotion to the purely moral cultivation (El Amine 2015: 175). In her perception, sacrificing small amount of personal virtue for the sake of substantial political order achievement is approved by Confucianism.
- 3.
Translations of Mencius are quoted from D. C. Lau (2003).
- 4.
Translations of the Analects are from D. C. Lau (1979).
- 5.
Translations of Xunzi are from John Knoblock (1990).
- 6.
Zhu Xi (2010) writes in Chinese, “是以雖不潔身以亂倫, 亦非忘義以殉祿也.”
- 7.
Analects 13.9, Mencius 7A23, and Xunzi 9.5 are examples.
- 8.
Examples include, “In instruction there is no separation into categories” and “The Master instructs under four heads: culture, moral conduct, doing one’s best and being trustworthy in what one says” (Analects 15.39, 7.25). The words “instruct” or “instruction” here again, mean teaching the people, especially with moral cultivation.
- 9.
“Whoever is devoid of the heart of shame is not human” (Mencius 2A6).
- 10.
This argument is inspired by Prof. Cheng Chun-yi’s lecture on Mozi in the course History of Chinese Philosophy (Fall semester 2018, The Chinese university of Hong Kong).
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Chan, L. (2021). Virtue-Based Politics: A Dialogue with Loubna El Amine’s New Interpretation of Classical Confucian Political Thought. In: Carleo III, R.A., Huang, Y. (eds) Confucian Political Philosophy. Springer, Cham. https://doi.org/10.1007/978-3-030-70611-1_9
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