Li (Confucianism): Difference between revisions

Li
Li
Chinese name
Traditional Chinese	禮
Simplified Chinese	礼
Hanyu Pinyin
Transcriptions
Standard Mandarin
Hanyu Pinyin	lǐ
Wade–Giles	li3
IPA	[lì]
Yue: Cantonese
Yale Romanization	láih
Jyutping	lai5
IPA	[lɐj˩˧]
Southern Min
Tâi-lô	lè
Middle Chinese
Middle Chinese	leiX
Old Chinese
Baxter–Sagart (2014)	*[r]ˤijʔ
Vietnamese name
Vietnamese	lễ
Chữ Hán	禮
Korean name
Hangul	예
Hanja	禮
Revised Romanization
Transcriptions
Revised Romanization	Ye
Japanese name
Kanji	礼
Romanization
Transcriptions
Romanization	rei

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In traditional Confucian philosophy, li is an ethical concept broadly translatable as 'rite'. According to Wing-tsit Chan, li originally referred to religious sacrifices, but has come to mean 'ritual' in a broad sense, with possible translations including 'ceremony', 'ritual', 'decorum', 'propriety', and 'good form'. Chan notes that li has "even been equated with natural law."^[1] In Chinese cosmology, li refers to rites through which human agency participates in the larger order of the universe. One of the most common definitions of 'rite' is a performance transforming the invisible into the visible: through the performance of rites at appropriate occasions, humans make the underlying order visible. Correct ritual practice focuses and orders the social world in correspondence with the terrestrial and celestial worlds, keeping all three in harmony.

Throughout the Sinosphere, li was thought of as the abstract force that made government possible—along with the Mandate of Heaven it metaphysically combined with—and it ensured "worldly authority" would bestow itself onto competent rulers.^[2] The effect of ritual has been described as "centering", and was among the duties of the emperor, who was called the 'Son of Heaven'. However, rites were performed by all those involved in the affairs of state. Rites also involve ancestral and life-cycle dimensions. Daoists who conducted the rites of local gods as a centering of the forces of exemplary history, of liturgical service, of the correct conduct of human relations, and of the arts of divination such as the earliest of all Chinese classics—the I Ching—joining textual learning to bodily practices for harmonization of exogenous and endogenous origins of energy qi for a longer healthier life.^[3]

Etymology

The character for li drew inspiration from the ⼟ 'EARTH' radical, among others, including radicals for jade, the Stone that is associated to the traditional concept of jing, and "field divided into sections for planting".^[4]

Scope

The rites of li are not rites in the Western conception of religious custom. Rather, li embodies "all those 'objective' prescriptions of behavior... that bind human beings and the spirits together in networks of interacting roles within the family, within human society, and with the numinous realm beyond".^[5] It envelops the entire spectrum of interaction with humans, nature, and even material objects. Confucius includes in his discussions of li such diverse topics as learning, the district drinking ceremony, titles, mourning, and governance.

In various cases Xunzi cites "songs and laughter, weeping and lamentation... rice and millet, fish and meat... the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes... unspacious rooms and very nonsecluded halls, hard mats, seats, and flooring"^[6] as vital parts of the fabric of li.

Approaches

Among the earliest historical discussions on li occurred in the 25th year of Duke Zhao of Lu (traditional Chinese: 魯昭公; simplified Chinese: 鲁昭公; pinyin: lǔ zhāo gōng) (517 BCE) in the Zuo Zhuan.

Li consists of the norms of proper social behavior as taught to others by fathers, village elders, and government officials. The teachings of li promoted ideals such as filial piety, fraternity, righteousness, good faith, and loyalty.^[7] The influence of li guided the popular ethos in areas such as loyalty to superiors and respect for elders in the community.

Continuous with the emphasis on community, following li included the internalization of action^{[clarification needed]}, which both yields the comforting feeling of tradition and allows one to become "more open to the panoply of sensations of the experience".^[8]^{[full citation needed]} But it should also maintain a healthy practice of selflessness, both in the actions themselves and in the proper example which is set for one's brothers. Approaches^{[clarification needed]} in the community, as well as personal approaches, together demonstrate how li pervades all things, the broad and the detailed, the good and the bad, the form and the formless. This is the complete realization of li.

The rituals and practices of li are dynamic^{[clarification needed]} in nature. Li practices have been revised and evaluated throughout time to reflect emerging views and beliefs.^[9]^[4] Although these practices may change, which happens very slowly over time, the fundamental ideals remain at the core of li, which largely relate to social order.

In governance

Confucius envisioned proper government being guided by the principles of li. Some Confucians proposed the perfectibility of human beings, with learning Li as an important part of that process. Confucians believed governments should place more emphasis on li and rely much less on penal punishment when they govern.

Confucius stressed the importance of the rites as fundamental to proper governmental leadership. Confucius regarded feudal lords in China who adopted the Chinese rites as being just rulers of the Central States. Contrarily, feudal lords that did not adopt these rites were considered uncivilized, not worthy of being considered Chinese or part of the Central States (Spring and Autumn Annals).

Confucius believed that li should be practiced by all members of the society. Li also involves the superior treating the inferior with propriety and respect. As Confucius said, "a prince should employ his minister according to the rules of propriety (li); ministers should serve their prince with loyalty" (Analects, 3:19).

Li was "one term by which the [traditional Chinese] historiographers could name all the principles of conservatism they advanced in the speeches of their characters."^[10]

References

^ Chan, Wing-tsit (1963). A Source Book in Chinese Philosophy. Princeton University Press. pp. 790.
^ A Handbook of Korea (9th ed.). Seoul: Korean Culture and Information Service. December 1993. p. 270. ISBN 978-1-56591-022-5.
^ Feuchtwang, Stephan (2016). Religions in the Modern World: Traditions and Transformations. New York: Routledge. p. 151. ISBN 9780415858816.
^ ^a ^b Nivison, David (2018-06-11). "Li". Encyclopedia.com. Retrieved 2023-04-23.
^ Bowker, John (2018-05-23). "Li". Encyclopedia.com. Retrieved 2023-04-23.
^ Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu. Translated by Watson, Burton. New York: Columbia University Press. 1967.
^ Wright, Arthur F.; Twitchett, Dennis (1962). Confucian Personalities. Stanford, Calif.: Stanford University Press.
^ Rosemont 2005^{[full citation needed]}
^ Wong, Yew Leong (August 1998). "Li and Change". Philosophy in Asia.
^ Schaberg, David (2005). A Patterned Past: Form and Thought in Early Chinese Historiography. Cambridge, Mass.: Harvard University Press. p. 15.

[1] Chan, Wing-tsit (1963). A Source Book in Chinese Philosophy. Princeton University Press. pp. 790.

[:19-2] A Handbook of Korea (9th ed.). Seoul: Korean Culture and Information Service. December 1993. p. 270. ISBN 978-1-56591-022-5.

[3] Feuchtwang, Stephan (2016). Religions in the Modern World: Traditions and Transformations. New York: Routledge. p. 151. ISBN 9780415858816.

[:0-4] Nivison, David (2018-06-11). "Li". Encyclopedia.com. Retrieved 2023-04-23.

[5] Bowker, John (2018-05-23). "Li". Encyclopedia.com. Retrieved 2023-04-23.

[6] Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu. Translated by Watson, Burton. New York: Columbia University Press. 1967.

[7] Wright, Arthur F.; Twitchett, Dennis (1962). Confucian Personalities. Stanford, Calif.: Stanford University Press.

[8] Rosemont 2005^{[full citation needed]}

[9] Wong, Yew Leong (August 1998). "Li and Change". Philosophy in Asia.

[10] Schaberg, David (2005). A Patterned Past: Form and Thought in Early Chinese Historiography. Cambridge, Mass.: Harvard University Press. p. 15.

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@@ Line 1: / Line 1: @@
+{{Short description|Concept of rite in Chinese philosophy}}
-{{DISPLAYTITLE:''Li'' (Confucianism)}}
+{{Italic title}}
-{{see also|Li (Neo-Confucianism)}}
 {{Infobox Chinese
+| t = {{linktext|禮}}
-|title=''Li''
-|t=禮
+| s = 礼
-|s=礼
+| p = lǐ
+| w = {{tonesup|li3}}
-|p=lǐ
+| mi = {{IPAc-cmn|l|i|3}}
-|w=li<sup>3</sup>
+| j = lai5
-|mi={{IPAc-cmn|l|i|3}}
+| y = láih
-|j=lei<sup>5</sup>
+| ci = {{IPAc-yue|l|ai|5}}
-|y=léih
+| tl = lè
-|ci={{IPAc-yue|l|ei|5}}
+| oc-bs = &ast;{{IPA|[r]ˤijʔ}}
-|tl=lè
+| hangul = 예
-|oc-bs=&#42;{{IPA|[r]ˤijʔ}}
+| hanja = 禮
-|hangul=예 (례)
+| rr = Ye
-|hanja=禮
+| kanji = 礼
-|rr=Ye
+| romaji = rei
+| vie = lễ
+| chuhan = 禮
+|mc=lei<sup>X</sup>
 }}
 {{Confucianism}}
-'''''Li''''' ({{zh|p=lǐ|c=禮}}) is a classical Chinese word which is commonly used in [[Chinese philosophy]], particularly within [[Confucianism]].  ''Li'' does not encompass a definitive object but rather a somewhat abstract idea and, as such, is translated in a number of different ways. [[Wing-tsit Chan]] explains that ''li'' originally meant "a religious sacrifice, but has come to mean ceremony, ritual, decorum, rules of propriety, good form, good custom, etc., and has even been equated with [[Natural law]]."<ref>{{cite book|last=Chan|first=Wing-tsit|title= A Source Book in Chinese Philosophy|url=https://archive.org/details/sourcebookinchin00chan|url-access=registration|publisher= Princeton University Press |date= 1963|location=Princeton, New Jersey|pages=[https://archive.org/details/sourcebookinchin00chan/page/790 790]}}</ref>
+In traditional [[Confucian]] philosophy, '''{{tlit|lzh|li}}''' is an ethical concept broadly translatable as 'rite'. According to [[Wing-tsit Chan]], {{tlit|lzh|li}} originally referred to religious sacrifices, but has come to mean 'ritual' in a broad sense, with possible translations including 'ceremony', 'ritual', 'decorum', 'propriety', and 'good form'. Chan notes that {{tlit|lzh|li}} has "even been equated with [[natural law]]."<ref>{{cite book|last=Chan|first=Wing-tsit|title= A Source Book in Chinese Philosophy|url=https://archive.org/details/sourcebookinchin00chan|url-access=registration|publisher= Princeton University Press |year= 1963|pages=[https://archive.org/details/sourcebookinchin00chan/page/790 790]}}</ref> In Chinese [[cosmology]], {{tlit|lzh|li}} refers to rites through which human agency participates in the larger order of the universe. One of the most common definitions of 'rite' is a performance transforming the invisible into the visible: through the performance of rites at appropriate occasions, humans make the underlying order visible. Correct ritual practice focuses and orders the social world in correspondence with the terrestrial and celestial worlds, keeping all three in harmony.
-In Chinese [[cosmology]], human agency participates in the ordering of the universe by ''Li'' ('rites'). There are several Chinese definitions of a rite, one of the most common definitions is that it transforms the invisible to visible; through the performance of rites at appropriate occasions, humans make visible the underlying order. Performing the correct ritual focuses, links, orders, and moves the social, which is the human realm, in correspondence with the terrestrial and celestial realms to keep all three in harmony. This procedure has been described as centering, which used to be the duty of the Son of Tian, the emperor. But it was also done by all those who conducted state, ancestral, and life-cycle rites and, in another way, by [[Daoists]] who conducted the rites of local gods as a centering of the forces of exemplary history, of liturgical service, of the correct conduct of human relations, and of the arts of divination such as the earliest of all Chinese classics—the ''[[Book Of Changes|Book of Changes]]'' (''Yi Jing'')—joining textual learning to bodily practices for health and the harmonized enhancement of circuits of energy ([[qi]]).  <ref>{{Cite book|title=Religions in the Modern World: Traditions and Transformations|last=Feuchtwang|first=Stephan|publisher=Routledge|year=2016|isbn=9780415858816|location=New York|pages=151}}</ref>
+Throughout the [[Sinosphere]], {{tlit|lzh|li}} was thought of as the abstract force that made government possible—along with the [[Mandate of Heaven]] it metaphysically combined with—and it ensured "worldly authority" would bestow itself onto competent rulers.<ref name=":19">{{Cite book |title=A Handbook of Korea |date=December 1993 |publisher=Korean Culture and Information Service |isbn=978-1-56591-022-5 |edition=9th |location=Seoul |page=270}}</ref> The effect of ritual has been described as "centering", and was among the duties of the [[Emperors in China|emperor]], who was called the 'Son of [[Tian|Heaven]]'. However, rites were performed by all those involved in the affairs of state. Rites also involve ancestral and life-cycle dimensions. [[Daoists]] who conducted the rites of local gods as a centering of the forces of exemplary history, of liturgical service, of the correct conduct of human relations, and of the arts of divination such as the earliest of all Chinese classics—the ''[[I Ching]]''—joining textual learning to bodily practices for harmonization of exogenous and endogenous origins of energy [[qi]] for a longer healthier life.<ref>{{Cite book|title=Religions in the Modern World: Traditions and Transformations|last=Feuchtwang|first=Stephan|publisher=Routledge|year=2016|isbn=9780415858816|location=New York|page=151}}</ref>
-==Scope==
+== Etymology ==
+The character for {{transliteration|lzh|li}} drew inspiration from the {{kxr|32}} radical, among others, including radicals for [[jade]], the Stone that is associated to the traditional concept of ''[[Jing (Chinese medicine)|jing]]'', and "field divided into sections for planting".<ref name=":0">{{Cite web |last=Nivison |first=David |date=2018-06-11 |title=Li |url=https://www.encyclopedia.com/science-and-technology/chemistry/compounds-and-elements/li |access-date=2023-04-23 |website=[[Encyclopedia.com]]}}</ref>
-The rites of ''li'' are not rites in the Western conception of religious custom. Rather, ''li'' embodies the entire spectrum of interaction with humans, nature, and even material objects. Confucius includes in his discussions of ''li'' such diverse topics as learning, tea drinking, titles, mourning, and governance. [[Xun Kuang|Xunzi]] cites &ldquo;songs and laughter, weeping and lamentation...rice and millet, fish and meat...the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes...unspacious rooms and very nonsecluded halls, hard mats, seats and flooring&rdquo;<ref>{{cite book|translator-last=Watson|translator-first=Burton|title= Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu|publisher=Columbia University Press|date=1967|location=New York, NY}}</ref> as vital parts of the fabric of ''li''.
-==Approaches to ''Li''==
+== Scope ==
+The rites of {{transliteration|lzh|li}} are not rites in the [[Western culture|Western]] conception of religious custom. Rather, {{transliteration|lzh|li}} embodies "all those 'objective' prescriptions of behavior... that bind human beings and the spirits together in networks of interacting roles within the family, within human society, and with the numinous realm beyond".<ref>{{Cite web |last=Bowker |first=John |date=2018-05-23 |title=Li |url=https://www.encyclopedia.com/science-and-technology/chemistry/compounds-and-elements/li |access-date=2023-04-23 |website=[[Encyclopedia.com]]}}</ref> It envelops the entire spectrum of interaction with humans, nature, and even material objects. Confucius includes in his discussions of {{transliteration|lzh|li}} such diverse topics as learning, the district drinking ceremony, titles, mourning, and governance.
-Among the earliest historical discussions on ''li'' stands the 25th year of Zhao Gong ({{cjkv|p=zhāo gōng|t=昭公|s=昭公}}) in the [[Zuo Zhuan]].
+In various cases [[Xunzi (philosopher)|Xunzi]] cites "songs and laughter, weeping and lamentation... rice and millet, fish and meat... the wearing of ceremonial caps, embroidered robes, and patterned silks, or of fasting clothes and mourning clothes... unspacious rooms and very nonsecluded halls, hard mats, seats, and flooring"<ref>{{cite book|translator-last=Watson|translator-first=Burton|title= Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu|publisher=Columbia University Press|date=1967|location=New York}}</ref> as vital parts of the fabric of {{transliteration|lzh|li}}.
-''Li'' consists of the norms of proper social behavior as taught to others by fathers, village elders and government officials. The teachings of ''li'' promoted ideals such as [[filial piety]], brotherliness, [[righteousness]], good faith and loyalty.<ref>{{cite book|first1=Arthur F.|last1=Wright|first2=Dennis|last2=Twitchett|title= Confucian Personalities|date=1962|publisher= Stanford University Press|location=Stanford, CA}}</ref> The influence of ''li'' guided public expectations, such as the loyalty to superiors and [[respect]] for elders in the community.
+==Approaches==
-Continuous with the emphasis on community, following ''li'' included the internalization of action, which both yields the comforting feeling of tradition and allows one to become &ldquo;more open to the panoply of sensations of the experience&rdquo; (Rosemont 2005). But it should also maintain a healthy practice of selflessness, both in the actions themselves and in the proper example which is set for one&rsquo;s brothers. Approaches in the community, as well as personal approaches together demonstrate how ''li'' pervades in all things, the broad and the detailed, the good and the bad, the form and the formless. This is the complete realization of ''li''.
+Among the earliest historical discussions on {{transliteration|lzh|li}} occurred in the 25th year of Duke Zhao of Lu ({{cjkv|p=lǔ zhāo gōng|t=魯昭公|s=鲁昭公}}) ({{BCE|517}}) in the ''[[Zuo Zhuan]]''.
+{{transliteration|lzh|Li}} consists of the norms of proper social behavior as taught to others by fathers, village elders, and government officials. The teachings of {{transliteration|lzh|li}} promoted ideals such as [[filial piety]], [[fraternity (philosophy)|fraternity]], [[righteousness]], [[good faith]], and [[loyalty]].<ref>{{cite book|first1=Arthur F.|last1=Wright|first2=Dennis|last2=Twitchett|title= Confucian Personalities|year=1962|publisher= Stanford University Press|location=Stanford, Calif.}}</ref> The influence of {{transliteration|lzh|li}} guided the popular ethos in areas such as loyalty to superiors and respect for elders in the community.
-The rituals and practices of ''li'' are dynamic in nature. ''Li'' practices have been revised and evaluated throughout time to reflect the emerging views and beliefs found in society.<ref>{{cite web|url=http://www.bu.edu/wcp/Papers/Asia/AsiaWong.htm|last=Wong|first=Yew Leong|title=''Li'' and Change|date= August 1998}}</ref> Although these practices may change, which happens very slowly over time, the fundamental ideals remain at the core of ''li'', which largely relate to social order.
+Continuous with the emphasis on community, following {{transliteration|lzh|li}} included {{clarify|text=the internalization of action|reason=what is this, and what makes it continuous with the emphasis on community?|date=August 2023}}, which both yields the comforting feeling of tradition and allows one to become "more open to the panoply of sensations of the experience".<ref>Rosemont 2005{{full citation needed|date=August 2023}}</ref>{{full citation needed|date=August 2023}} But it should also maintain a healthy practice of selflessness, both in the actions themselves and in the proper example which is set for one's brothers. {{clarify|text=Approaches|reason=who approaches what?|date=August 2023}} in the community, as well as personal approaches, together demonstrate how {{transliteration|lzh|li}} pervades all things, the broad and the detailed, the good and the bad, the form and the formless. This is the complete realization of {{transliteration|lzh|li}}.
-==''Li'' in government==
-Confucius envisioned proper government being guided by the principles of ''li''. Some Confucians proposed the perfectibility of  human beings with learning ''Li'' as an important part of that process. Overall, Confucians believed governments should place more emphasis on ''li'' and rely much less on penal punishment when they govern.
+The rituals and practices of {{transliteration|lzh|li}} are {{clarify|text=dynamic|reason=dynamic how? why "in nature"?|date=August 2023}} in nature. {{transliteration|lzh|Li}} practices have been revised and evaluated throughout time to reflect emerging views and beliefs.<ref>{{cite web|url=https://www.bu.edu/wcp/Papers/Asia/AsiaWong.htm|last=Wong|first=Yew Leong|title={{transliteration|lzh|Li}} and Change|website=Philosophy in Asia|date= August 1998}}</ref><ref name=":0" /> Although these practices may change, which happens very slowly over time, the fundamental ideals remain at the core of ''li'', which largely relate to social order.
-Confucius stressed the importance of the rites as fundamental to proper governmental leadership. In his sayings, Confucius regarded feudal lords in China that adopted the Chinese rites as being just rulers of the Central States. Contrarily, feudal lords that did not adopt these rites were considered uncivilized, not worthy of being considered Chinese or part of the Central States (Spring and Autumn Annals).
+== In governance ==
-''Li'' should be practiced by all members of the society. ''Li'' also involves the superior treating the inferior with propriety and respect. As Confucius said &ldquo;a prince should employ his minister according to the rules of propriety (''Li''); ministers should serve their prince with loyalty&rdquo; (Analects, 3:19).
+Confucius envisioned proper government being guided by the principles of {{transliteration|lzh|li}}. Some Confucians proposed the perfectibility of  human beings, with learning {{transliteration|lzh|Li}} as an important part of that process. Confucians believed governments should place more emphasis on {{transliteration|lzh|li}} and rely much less on penal punishment when they govern.
+Confucius stressed the importance of the rites as fundamental to proper governmental leadership. Confucius regarded feudal lords in China who adopted the Chinese rites as being just rulers of the Central States. Contrarily, feudal lords that did not adopt these rites were considered uncivilized, not worthy of being considered Chinese or part of the Central States (Spring and Autumn Annals).
-==In quotations==
-''Li'' is "one term by which the [traditional Chinese] historiographers could name all the principles of conservatism they advanced in the speeches of their characters."<ref>{{cite book|last= Schaberg |first= David |title= A Patterned Past: Form and Thought in Early Chinese Historiography|publisher= Harvard University Press |date= 2005|location=Cambridge, MA|pages=15}}</ref>
+Confucius believed that {{transliteration|lzh|li}} should be practiced by all members of the society. {{transliteration|lzh|Li}} also involves the superior treating the inferior with propriety and respect. As Confucius said, "a prince should employ his minister according to the rules of propriety ({{transliteration|lzh|li}}); ministers should serve their prince with loyalty" (Analects, 3:19).
+{{transliteration|lzh|Li}} was "one term by which the [traditional Chinese] historiographers could name all the principles of conservatism they advanced in the speeches of their characters."<ref>{{cite book |last=Schaberg |first=David |title=A Patterned Past: Form and Thought in Early Chinese Historiography |year=2005 |publisher=Harvard University Press |location=Cambridge, Mass. |page=15}}</ref>
 ==See also==
 * [[Li (neo-Confucianism)|''Li'' (neo-Confucianism)]]
 * [[Zhou ritual system]]
+* [[Ritual and music system]]
-* [[:zh:禮樂制度|禮樂制度]]
+* [[Confucian ritual religion]]
-* [[:zh:禮教|禮教]]
 == References ==
@@ Line 54: / Line 62: @@
 {{Chinese philosophy}}
+{{Virtues}}
 {{Authority control}}
 [[Category:Concepts in Chinese philosophy]]
-[[Category:Philosophical concepts]]
+[[Category:Confucian rites]]
-[[Category:Confucian thought]]
 [[Category:Principles]]
 [[Category:Concepts in ethics]]