The Harmony of the Confucians

Confucianism is the backbone and foundation of traditional Chinese culture. “In harmony but differing” is an ideal condition affirmed, advocated and pursued by the Confucian school. This standpoint has existed since ancient times. In the summary words of Confucius, “The noble man is in harmony but does not follow the crowd, the inferior man follows the crowd but is not in harmony.”(1) The different attitude toward “harmony” and “sameness” is actually a distinction between a gentleman and a villain.

Primarily along the “harmonious but differing” vein, the Harmony espoused by the Confucians may be grouped into three layers.

The first layer: Countering Multiplicity with Harmony, becoming great by consolidating the disparate. Harmony is based in multiplicity, and multiplicity is categorically harmonious. A multiplicity of anything in an inert, mutually ineffectual state, where the multiple components are not in harmony, will not multiply itself (in fact it will diminish); indeed, a multiplicity not in harmony must necessarily fracture and dissipate. Only by countering multiplicity with harmony, will the multiple parts multiply, and derive benefit and advantage from such growth. Having made this point, we can say any form of isolationism or separatist sentiment is contrary to the Harmony of the Confucians.

The second layer: A Unity ordered by Harmony, offsetting each other’s weaknesses. If a unity lacks order, there will be imbalances, upheavals, collisions and conflicts, which may even result in suffering and wars. The basic Confucian approach to this problem is “union through harmonization,” that is, a coming together as a consequence of a harmonizing principle. Harmony certainly refers not just to simply adjoining, nor to rigidly assembling, and least of all to forcibly annexing, but rather to concerted reciprocal aid, unison as opposed to turmoil, synchronization and counterbalancing. “Discourses of the Zheng” from the Discourses of the States says, “Once Harmony is achieved, creation is possible...when the discrepancies of disparate groups balance one another, this is called Harmony, to which the creation of a great variety of things is due.” Modern scholars identify this Harmony with union through harmonization, and this Balance with coordinated conciliation. This thinking not only examines the varied nature of things, but also reminds us that a society’s undertakings must follow a regular course. This statement expresses the idea that a collective of various groups must be in balance, must be harmonious, in order to create new things. We can see that the Confucian tenets of Harmony (He) and Balance (Ping), refer to Peace (Heping), and furthermore, that the use of these terms in ancient Chinese literature is in reference to union through harmonization and coordinated conciliation. The “Record on the Subject of Music” in the Book of Rites says, “Music represents the harmony between Heaven and Earth.” “With Harmony, there is no disarray among the things of the earth, that they may all be reconciled.” Harmony is not only a subjective need of human societies, but also an objective law of the natural universe.

The third layer: Harmonious but diverse, individual merits are the benefit of society. Opposition to scarcity and upheaval, in the interest of a cooperative and peaceful society, is precisely an opposition to uniformity. Faced with a country comprised of multiple civilizations and myriad ethnic groups, the current of mutual interaction and association is an ever more inescapable reality. If it proceeds in an orderly and peaceful manner, it must undoubtedly be predicated on a mutual respect for each culture. If there is a partisan insistence on sameness, not only is this an intellectual denial of the special diversity of the many, but in every instance unleashes an outbreak of hostilities or leads to authoritarianism. It creates a climate of self-centered individuals, mutual vilification, self-superior posturing, irreconcilable differences and ultimately, armed conquest and violent assimilation. The “Record on the Subject of Music” from the Book of Rites says, “The Qi of the Earth ascends, the Qi of the Sky descends, the clash of Yin and Yang, the tumult between Earth and Heaven, is regaled by thunderclaps, quickened by blustery downpour, impelled by the turn of the seasons, illuminated by the sun and moon, and thus is creation imparted to all things. In this way, music is the harmony between Heaven and Earth.” It was on such reflections that the Confucians drew their profound conclusions about Harmony, “Once Harmony is achieved, creation becomes possible. The uniform does not proliferate.” “Zi Lu” in The Analects says, “The noble man is in harmony but does not follow the crowd, the inferior man follows the crowd but is not in harmony,” and its first chapter “Xue Er” stresses that “In the practice of propriety, a harmonious attitude is most important.” In the “Doctrine of the Mean” from the Book of Rites, it is written, “When joy, anger, sorrow and pleasure have not yet arisen, it is called the Mean. When they arise to their appropriate levels, it is called harmony. The Mean is the great root of all creation. Harmony is the penetration of the Way through all creation. When the Mean and Harmony are actualized, Heaven and Earth are in their proper positions, and the myriad things are nourished.” This is to say that only when Yin and Yang are in equilibrium, when opposing forces are in proper proportion, when all things interact symbiotically, will they be sustained in their propagation. In order for societies in a state of interdependence to continue to thrive, humanity must reflect on the original complexion of the world, recognize the beauty in its diversity and take heed of its harmonious workings, or else perish in a static, lifeless homogeneity. The obstinacy of the inferior man is not only an untenable solution, but also spells doom for the world’s diversity. It brings about disputes and conflict, authoritarianism and resistance. Only the flexibility of the noble man is in proper conformity with the real principles and aspirations of human progress.

In disavowing scarcity, upheaval and uniformity, while professing the merits of harmonious diversity, Confucian Harmony is undoubtedly well suited to the general needs of contemporary society. Renowned German sociologist, Max Weber, in a treatment of Confucian ideology, pointed out that its hallmark is proactive participation in society, “The Confucian rationale is pacifist by nature.” But the word “pacifist” here does not merely refer to a simple rejection of conflict and war, but rather more so an active effort made toward the peaceful coexistence of the masses and their world.

Harmonizing with diversity has become a tradition among the Chinese people, even a kind of ethnic personality. Historically for example, the Chinese government administration and legislation were primarily informed by Confucian virtue and propriety, and prominence given to maintenance of credibility and amicability in foreign policy, preferring the art of diplomacy to instruments of warfare, and the high ground of a nation of clemency. The land and maritime routes of the Silk Road opened between the Han and Tang dynasties, were consistently a road of peace and friendship, intended for commercial exchange. There was never looting or war. The Ming Dynasty sea captain and diplomat, Zheng He, in command of one of the finest fleets known to the world in his age, visited the many countries to China’s south, as an emissary of Chinese civilization. His well-disciplined crew showed the utmost civility, upholding a superb tradition of peaceful foreign relations. In contrast to the armed proselytization efforts of many country’s religions, Master Xuan Zang, the accomplished Tang Dynasty monk, undertook his monumental journey to the west, returning from India with a complete set of Buddhist scriptures that prompted the founding of a series of distinctly Chinese Buddhist sects. Another Tang monk, Master Jian Zhen, braved the ocean to the east, bringing the rich cornucopia of Chinese cultural achievements to Japan, from which its people have derived immense benefit and continue to cherish to this day.

If Confucianism’s major motif is “harmonizing with diversity,” the soul and wellspring of its philosophy is Ren, or Benevolence. The development of an all-around harmonious society may be facilitated by a deep examination of Harmony in all its ramifications. That is, a general love for all things, establishing a universal view of man’s oneness with nature; peace among the nations of the world, establishing a conception of mankind as one family; government in the interest of the populace, establishing a political organization that stems from the people; compassion and forbearance, establishing a view of race and culture as a multifaceted unity; integrity and honesty, establishing a morality of individual responsibility to society; gratitude and obeisance to parents, establishing a family-centered outlook; striving for accomplishment for oneself and others, establishing a respect for individual moral cultivation and career development.