W.E.A. NOTES

Evening Star, Issue 20876, 20 August 1931, Page 3

W.E.A. NOTES

WOMEN’S CLASS Tho W.E.A. women’s class has spent several weeks in tho study of Confucius and his teachings. A reading on filial piety and throe excellent papers on betrothal, wedding, and funeral ceremonials were contributed by members of tho class, illustrative material being lent by tho University Museum. Confucius was born 551 me., when feudalism was at its height, and the chiefs were in a condition of continuous warfare with ono another. Confucius was oho of several itinerant scholars who wandered with their disciples from state to state, being entertained by the feudal lords and expounding their doctrines in return. At the height of Ids career Confucius is said to have had three thousand disciples, and his advent to a state was likened to a descent of locusts. Confucius claimed to bo “ not an originator but a transmitter.” He studied deeply tho ancient writings, and expounded and amplified them in the Confucian classics. Tho teachings of Confucus might bo considered under three headings:—(a) Tho training necessary to become a “ superior man,” (b) rules for ceremonial and worship, (c) tho rules for government. Tho virtues possessed by tho “superior man ” were enumerated by Confucius thus: —Tho control of passions; reciprocity, the practice of life, i.c., “ do not unto others what you would not like done to yourself ”; benevolence loyalty, reverence, faithfulness, sincerity; filial piety placed above all other virtues and comprising service of parents when alive, seemly burial of parents, and service of spirits.” In personal relationships filial piety was the most important, and, as it involved duties to the dead as well as tho living, had led to some marked features of Chinese life. Such wore tho necessity for sons to carry on the service of tho dead (“of all unfilial acts, to havo no sons is the greatest). Hence arose secondary wives and concubines, the adoption of hoys, etc. Tho inferior _ position of women because of their inability to carry on ancestor worship, was a result of filial piety. Women were forced to give obedience to father, to brother, to husband, and to son. Tho lack of sons was ono of the reasons for divorce. Buies for ceremonial were the rccond aspect of his teachings. Confucius worked out ceremonial fpr all occasions. “Ceremonies,” ho said, “tend to keep passions in check and produce uniform reverential manner among all classes of people.” Ho worked out elaborate ritual lor both jmblic and private worship of spirits, using music wherever possible. Thirdly, there were rules for government. “He who rules by his virtuous character is like the Polar star which rests iu its place while all other stars revolve around it.” Tho example of virtuous living was always considered by Confucius as being more important than laws. To a woman weeping by a grave Confucius sent a disciple offering condolence. Tho disciple said: “You weep as if you had suffered many sorrows.” Sho replied: “Yes, it is true. My father was killed here by a tiger. Later my husband was also killed here by a tiger; and now my son has died in tho same way.” The master asked her: “Why do you not leave this place?’’ Sho 3'eplied: “There is no oppressive government here.” Then said Confucius to his disciples: “11cniembor, my little children, oppressive government is more terrible- than tigers.” “If you guide tho people by rules and correct them by penalties,” ho said, “they will evade them and lose their sense of shame; but if you guide them by a virtuous example and correct them by your own piety they imitate your example.” By virtuous example Confucius meant the application of active virtues—wisdom, humanity, holiness, justice, moderation, conciliation—therefore a good ruler who governs by virtuous example is one who governs wisely with duo regard to human rights, who does not neglect national altars, and who is always just hut not unduly severe, seeking peace rather than strife. Confucius was essentially an ethical teacher. He had no theories regarding an after life. “Wo know not life; how can wo know death?” He emphasised, however, tho importance of worship of the dead, though ho advised people to keep aloof from spirits. As tlic Confucius classics were the sole basis of study of the Chinese scholar until the present century, tho whole of Chinese life had been regulated according to tho principles enunciated 500 years b.c. This had led to great conservatism, to a “backward looking” which had blocked all progress.