LOYALTY from a CONFUCIAN PERSPECTIVE

The text is considered to be among the most studied and widely read in the Chinese community. It provides a developing account of the culture and perceptions of different dimensions of life that people see as fundamental in the cultivation of ethical and well-rounded personalities. The author is an ardent ambassador of the traditions of the Zhou people in court conduct and all spheres of life (Eno). The researcher studied the Zhou heritage and became knowledgeable, with his intention being to re-establish societal norms to their previous virtues.

He strongly believed that a country's welfare relied on the values of its people, starting foremost with its leadership. He was certain that people should cultivate virtues, show respect for their neighbors, and live responsibly by taking up roles that ensure societal development. Therefore, the scholar established himself as a teacher, editor, and philosopher; teaching young people ethics, proper communication, and integrity in all aspects of life. He taught literature, musical arts, and ritual; issues he considered essential to the culture.

He insisted there was a need for a balance between studying and reflection, playing a crucial role in the development of an individual. He was confident that, when children were raised with the proper values, it would be easy for them to obey as adults. Convinced that humanity only guarantees love and not hate, he advised his followers to focus their hearts on the kindness of humanity. His teachings motivated students to improve their innate abilities and achieve their life aspirations through hard work. Acts of valor were encouraged among young people in the community (Eno 78). Risks taken for a worthy cause were viewed as heroic and were to be celebrated in society (Eno 74). He told Zilu, "Your love of valor exceeds mine; there's nowhere to get the lumber" (Eno 19).

He believed that the state has the responsibility to provide employment for all its citizens. Throughout the book, he encouraged rulers to govern with virtue and align the residents with the rituals of Zhou (Eno 5). He recommended the leadership model of the prime minister, Yan Pingzhong, to successive regimes, emphasizing that leaders need to interact with the masses they lead to show respect (Eno 21). These sentiments were expressed at a time when warlords had seized the state of Lu from the dukes. He described Zichan as respectful, righteous, generous, and reverent (Eno 21). To him, these were essential traits for people in positions of influence to demonstrate ethics and virtues in their leadership. His teachings on good governance aimed to create a society where rulers respected those they governed, and those in positions of power were expected to be just and ethical in their leadership.

Poetry and literary works were major tools used to advance teachings in society. They viewed poetry as a significant part of the culture with the ability to carry messages to a wide variety of audiences. Poetry formed part of the oral traditions of the Zhou, which were made a personal mission to revitalize and to make inhabitants aware of the values that once held the fabric of their society. As Master Zeng approached his death, he used poetry to preserve the doctrine of timeliness (Eno 36). Sayings and proverbs were used to teach about rituals and not to offend the heavens so that people could have a place to pray. Music was an art used to elucidate the Zhou tradition. He taught music performance to the Music Master of Lu (Eno 13). He considered Shao music to be “thoroughly beautiful and thoroughly good” (Eno 13). To him, music served as entertainment and it was also a ritual. He had great reverence for Shao music, which was considered to have been composed by King Shun and thus represented his virtues. Values of loyalty and reciprocation were also revealed through his sayings. The Master is quoted as saying “Shen, a single thread runs through my dao.” Master Zeng interpreted this to mean that loyalty and reciprocation were the ideal behaviors for their Master. In part 8.8 of the passages, he reiterated the need to appreciate poetry and the ritual nature of music (Eno 37). Arts in this society had a greater purpose; they were used to teach, as entertainment and some were rituals for people in this society.

The Chinese traveled to different states and interrogated people on various issues affecting their lives, teaching them the rituals of the land (Eno 11). He encouraged ministers to serve their lords with utmost diligence and loyalty (Eno 12). He told people to set their hearts on the fully conformed behavior paths, base themselves on virtues, to depend on the goodness of humanity and to journey in the arts. In this case, he was attaching value to the ritualistic art of music and li (Eno 91). He was reported to be vigilant about fasting, which perhaps was a ritual that he identified with, especially prior to sacrifices and during the mourning period (Eno 31). He took his rituals so seriously that he had to employ a court dialect to help him understand the Zhou norms, having grown up in Lu. The text reports that he used patterns to teach his disciples and followers (Eno 33). These were arts associated with cultural exchange and the Confucian view. Rituals and music were part of the patterns used for training (Eno 98). Rituals were taught and disciples were expected to know how to conduct them, appreciating their significance (Eno 84). The text portrays individuals who have a strong belief in the traditions and the sequences that have been laid out for undertaking particular events (Eno 96). These rituals were essential as they formed a fundamental part that held the fabric of Zhou society together.

In conclusion, this text is a literary work whose objective was to pass the teachings of a great Chinese philosopher to future generations. The sayings in the collections portray individuals who had put so much significance on learning.

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