Ritual and Rightness in the Analects

Abstract

Li fl and yi ~ are two central moral concepts in the Analects. 1 In classical Confucianism generally, and in the Analects in particular, Ii has a broad semantic range, referring to formal ceremonial rituals on the one hand, and basic rules of personal decorum on the other. What is similar across the range of referents is that the Ii comprise strictures of correct behavior. The Ii are a distinguishing characteristic of Confucian approaches to ethics and socio-political thought, a set of rules and protocols that were thought to constitute the wise practices of ancient moral exemplars filtered down through dynasties of the past. They constitute the core of the Analects ethical practice, and are importantly related to other moral concepts such as humankindness (ren 1=), 2 filial devotion (xiao zJ=) and reverence (jing ~). 1 Translations of passages from the Analects in this chapter are the author's own. 2 See Chap. 5 in this volume for more on the relationship between ren and li.

Immorality East and West

“…In particular, it is through the practice of courteous behavior toward others that one can develop and refine one’s character (Cua, 2007; Rosemont & Ames, 2008; Wong, 2014). One of the central virtues of Confucian ethics, “ritual propriety” ( li/礼 ), is the ability to act with decorum and respect in a variety of situations and social roles (Sarkissian, 2014), describing everyday courtesy, etiquette, and good manners ( Chinese-English Dictionary , 1997), and it is commonly perceived as central to moral education (Bakken, 2000). The specific decorous behavior one should observe (such as bowing vs. shaking hands; Fingarette, 1972) changes depending on context; however, this variable behavior is, ideally, consistently appropriate and attentive, motivated by virtuous character (Sarkissian, 2014; Wong, 2014).…”

Li(Ritual) in Early Confucianism

“…As Confucius says in Analects 13.23, the junzi “harmonizes ( he ) and does not merely agree ( tong 同)” (149). Though this passage supports the view that li is not about simple conformity, Sarkissian also notes that “[h]armony relies on attitudes of trust and goodwill, of community and shared purpose”, which are best cultivated through the shared practices of li (114).…”

“…Similarly, Kurtis Hagen defines it as a “sense‐of‐moral fittingness” and sees both yi and li as “at least in part, embodied dispositions” (“Propriety of Confucius”, 15), allowing for li practices to evolve over time (16–17). But as Hagop Sarkissian has noted, yi seems to be an attribute of actions rather than people, and it tends to apply to situations in which there is no adequate li to guide one's behavior (112). Both li and yi function together, in his view, to reinforce a form of social harmony ( he 和) (114).…”

Skill and Expertise in Three Schools of Classical Chinese Thought

“…(A nearby, if imperfect, analogue for modern Westerners might be the norms governing conduct of the nobility in Victorian England.) These norms-the li-would apply to most social situations, and could be analogically extended to apply to all facets of life (Sarkissian, 2014).…”