Confucius on Heaven and Heaven's Decree

[Hilarion]

There are many interesting ideas contained in Confucius' philosophy, but to keep the discussion structured and relevant, I'll focus on the role of religion in his philosophy. We know from The Analects that Confucius was, at most, ambivalent toward religion. "The topics the Master did not speak of were prodigies, force, disorder and gods." (VII.20) "Chi-lu asked how the spirits of the dead and the gods should be served. The Master said, 'You are not able even to serve man. How can you serve the spirits?' 'May I ask about death?' 'You do not understand even life. How can you understand death?'" (XI.12)

Even so, the Analects is devoted to proper pursuit of the "Way" (tao) - an idea nearly synonymous with our notion of universal Truth. The notion of virtue is also advanced, to some extent a moral embodiment of the Way. Combine both these concepts and the result is the attainment of benevolence, entirely dependent on the individual and resulting in Confucius' ideal moral character. Interestingly, despite his apparent reservation towards religion, Confucius refers to "Heaven" the source of virtue and, apparently, moral authority. "Heaven is the author of the virtue that is in me." (VII.23) If Heaven created virtue, it is reasonable to believe it also connected with the Way, even though Confucius never directly correlates the two. Nor does he expand much on his understanding of Heaven, though it is recorded that "life and death are a matter of Destiny; wealth and honour depend on Heaven." (XII.5) So clearly it is distinct from Destiny and some sort of independent entity.

Heaven's Decree is explained as the direct command from Heaven on what man ought to obey. Presumably, it is connected with the Way and of high importance: "The Master said, 'At fifteen I set my heart on learning, at thirty I took my stand; at forty I came to be free from doubts; at fifty I understood the Decree of Heaven; at sixty my ear was attuned; at seventy I followed my heart's desire without overstepping the line." (II.4) Heaven itself is held in awe and mystery, while Heaven's Decree is a comprehensible pursuit.

Unfortunately, The Analects does not clarify Confucius' exact understanding of Heaven or Heaven's Decree, so much is left to ambiguity. On some levels, you might venture to compare it to Western monotheism; Christian morality stems from God in a similar way that the author of Confucius' virtue is Heaven. Given that Heaven's Decree was initially claimed as exclusively accessible to the emperor, I drew some similarities to the doctrine of divine right. On the other hand, so little attention is given to Heaven in The Analects that is seems very foreign and strange to be included at all, particularly in consideration of Confucius' agnosticism. While this is is Eastern philosophy, and different from Western convictions, I would be interested to hear other possible interpretations of Confucius' philosophy in this vein.

[sephodwyrm]

On the other hand, so little attention is given to Heaven in The Analects that is seems very foreign and strange to be included at all,

It's argued over and over and over and over and over again by Chinese philosophers and bureaucrats to the point that it became one of the foundations of partisan politics in imperial China.

http://en.wikipedia.org/wiki/Neo-Confucianism
Zhu Xi and Cheng Yi would regard Heavenly Principle (Tian Li) as something residing in one's heart, and its antagonist being Human Desires (Ren Yu) that may be a result of outside influences (desire for power, lust etc etc). This idea probably came over from Buddhist philosophies, but sets up a dichotomous world view. Later arguments by Wang Yangming attempted to reconciliate both Heavenly Principle and Human Desires by arguing that they originate from the same source.

But as we read the Analects, we have to realize a few things:
1. The period when Analects were supposed to be written (by the students of Confucius).
The society that Confucius lived in was extremely stratified in a feudal hierarchy (more so than the succeeding dynasties). Confucius was a member of a gentry elite (his father was a Shi, equivalent of an equestrian or knight in the western sense) and took his position and the Rites of Zhou (Zhou Li) very seriously. He came to see that whatever upsets the ordered hierarchy as an affront to his world view. However, he took a fundamental difference in believing that the aristocracy are not just born. They can be made and taught from common folk.

2. The period when Analects were actually written
More modern phenology came to believe that the Analects were written in the Han dynasty when Emperor Wu of Han decided to make Confucianism the sole ruling philosophy of China to replace the Taoist-hands-off approach. Given that Confucianism supports order and strong government, it would make a lot of sense to Emperor Wu who was keen on control and centralization.

3. The fact always remained that Heavens is pretty BS
Despite the Chinese Confucianist teachings, we don't have a great deal of respect for it. In fact, we believed it died a couple of times. One of the most famous firsts was this one in 184 AD.
http://en.wikipedia.org/wiki/Yellow_turban

Heaven's Decree was initially claimed as exclusively accessible to the emperor

It was more of an idea used to justify the Zhou takeover back in 1046 BC when they defeated the Shang monarch as a vassal state. That idea remained stuck and no one, not even the First Emperor, could change it.

[Hilarion]

Thanks for the informative post. Yes, reading The Analects, Heaven seems to be included almost as a disclaimer rather than given much philosophical gravity. It makes more sense if Confucius, while not entirely believing in it himself, used the term solely in support of the status quo and to uphold the legitimacy of the political hierarchy. In this case, Heaven would certainly be considered nearly philosophically negligible. I read that the Deists of the Enlightenment were particularly interested in Confucianism; maybe this is the reason why!

Of course, other insight is always welcome.

[sephodwyrm]

In this case, Heaven would certainly be considered nearly philosophically negligible.

Basically one can regard Heavens as an all encompassing entity that may include some invisible entity and sometimes even popular support from the people. But saying that its nearly philosophically negligible would be far-fetched. Rites were centered around appeasing heavens, and it certainly had its roots in the Shang era where religion was a more serious affair in China (involving a great deal of animal and human sacrifices). However, the Zhou takeover and the creation of a feudal order to replace the Shang monarchy/theocracy (the Shang king was also the high priest) meant that rules were established that even the Son of Heaven has to follow. Misdeeds of the monarch were punished via natural disasters (the weakpoint being that the Heavens should've put a lightning bolt up the guy's arse instead of plaguing the people with earthquakes and locusts).

Confucian philosophies were also keen to point out that disasters should not be taken as the cause for dynastic destruction, but something that can be tackled and set right by strong and righteous monarchs. Nevertheless, the Heavens would have to be appeased through rites and ceremonies. Burials are serious affairs, again evidence that the Chinese did believe in some form of afterlife and reunion with your ancestors. The Heavens thus may also involve ancestral spirits.

But eventually one see a new definition of Confucian philosophy by Meng Ke (Mencius). Confucianism was not a static idea. Within three generations Mencius would create a new definition. He would make a deliberate move away from the Heavens into the innate morals of a person. We can do the same analyses we did for Confucius. Mencius was:

1. Around during the Warring States period
Basically you have princes warring against each other continuosly, extravagance was increasing for the upper class, who maintain their position based on the same old feudal rights as well as a control on the army and resources. Confucius still tried to act as an apologist for feudal hierarchy, Mencius was different. He regarded them as petty thieves gone large and lacking a suitable prosecutor for their massive murderous rampages (war) and robbery (pillage).

His most famous sayings would contest the Heavenly Rights of monarchs to rule, and the idea that the subjects were more important than the rulers. He was an advocate of humane governance as opposed to the strict laws (of rank, hierarchy and punitive legal systems) laid down by the antagonists - the Legalist and advocates of social order.

Not that he lived up these promises. The King/Prince of Qi offered him a chance to lead his own school. He pretty much STFU afterwards.

2. Mencius was also a gentry elite
Everyone needed a great pedigree at that time. Mencius did.

3. Mencius justified regicide
Given. Some topic that was pretty much hushed about during the Zhou era was the death of the Shang king in 1046 BC when the Zhou took over. Mencius simply said: Whatever. We only killed a tyrant. It was not regicide. One may even think that he's saying all this to appease his employer the Prince/King of Qi (whose forefathers usurped the seat of the Qi domains).

Then if kingship was granted by the Heavens, how would others take it away? Mencius basically argued that the people mattered, giving rise to the equation that people = heavens.

Did Heavens matter? Yes it did. Just in a different form. When the Will of Heaven was translated into the Will of the People by Mencius, we're pretty much seeing another direction of Chinese governing philosophy. Just as Confucius mentioned that even natural disasters can be mastered, so then would the Emperors of China attempt to master the new aspect of Heaven - Human Will.

I think what I'm still trying to say is:
Chinese people will honor Heavens and spit on it when they have the chance. People first, dewd.

[Hilarion]

Another fascinating post, thank you! I can see you're well-versed in Chinese history and philosophy. This is what I was hoping for by creating the thread (and I'll probably refer back to it later when I'm taking my course on Chinese religion at university next semester, if we cover Confucius). From what you summarize, I might conclude that Heaven was a.) a moral force believed to intervene in the natural world and b.) used as a tool of political legitimacy. Did it have implications beyond that, in terms of creation or afterlife? Was it considered to be distinct from the "gods" referenced in The Analects?

[sephodwyrm]

I can see you're well-versed in Chinese history and philosophy.

Erm, no. I'm just a hobbyist, translate well and have access to Chinese articles. Thanks for the support, though.

when I'm taking my course on Chinese religion at university next semester, if we cover Confucius

Do tell us how it goes. I'm interested too.
Recently I just translated the 60 Jiazi Qianwen - a fortune telling system that's Taoist and a lot more crazy. These set was more inclined towards a temple palace in Taiwan (and we're big on maritime superstition).

Did it have implications beyond that, in terms of creation or afterlife?

Chinese took the philosophy of Dharma on this one.
What happens when one dies?
ANS: I don't know. I haven't died yet.
Many people are willing to believe in an afterlife where's divine judgment by the Judge Kings of the Yama courts. Followed by reincarnation. Again, this idea is borrowed from Buddhism, and mixed with local Taoist beliefs.
There are many, too, who don't really give a damn.

to be distinct from the "gods" referenced

Truth is that we don't know. There's a deliberate vagueness about gods etc in the Zhou records.
Shang records illustrates bleaker gods and ancestral spirits that demand constant sacrifices and appeasement.
In that aspect Shang China was not unlike other theocratic states.

History, however, is quick to remind us that any claimants to the throne of a dynasty or divine pedigree will have:
1. awesome birth with auroras, magic lights, mother being impregnated by non-mortal means (including stepping on a giant footstep)
2. heavenly look
3. general divine awesomeness
We're free to argue bothways. On one hand Heavens is just some invisible entity that just require ceremonial rites on certain dates.
On the other hand we have opportunists and claimants to authority doing their best to evoke evidences of divine support and mandate.

Zhu Yuanzhang (Zhu Chongba...which actually means Zhu 88), the first Emperor of the Ming dynasty, will have contradictory pedigree.
1. If we were to believe in his BS propaganda, his mother was impregnated by a dragon (so the legend goes). But we're pretty sure that the dragon is one lame duck.
2. On the other hand, when he's claiming descent from Confucian saints such as Zhu Xi (they share the same surname), the amount of evidence AGAINST his claim eventually resulted in Zhu 88 going:
"Whatever. I was a born a cloth-wearer (poor guy) in Huaixi. Anyone wants to challenge that?"

Heavens, in China, is a tool.

[Col. Tartleton]

Heaven is natural order. They literally mean the sky I'm pretty sure as in the movement of the stars and planets and sun and moon and the zodiacs around the constellation Draco. The Dragon is universally a heavenly symbol. Zhu Yaunzhang was the "son of a dragon" ie. ordained by heaven.

Basically things just sort of happen in accordance to a natural order. I think Heaven would be related to the Greek Ananke, the "Necessity" or force that drives everything whereas Destiny would be tied to pure fate. So it's fate when you're born and when you die and necessity drives your actions during your life. Basically.

[sephodwyrm]

Zhu Yaunzhang was the "son of a dragon" ie. ordained by heaven.

To the inane and retarded, yes.
To people who still have their noggins instact: NO.
If Zhu 88 was the son of the dragon and a saint, his Ming Code would've continued in use. His descendants would treat it like the word of God.

Oh and btw, that didn't happen.

I think Heaven would be related to the Greek Ananke, the "Necessity" or force that drives everything whereas Destiny would be tied to pure fate

Mencius has already equated the Heavens to the manifest will of the popular masses.
So I don't think this belief about the Heavens being some invisible force is the central philosophy of Chinese mindsets.
The Confucian gentry is, strictly speaking, not interested in the Heavens.
To the point that they treat astronomers as mere tinkerers doing "stupid little math tricks".

[Col. Tartleton]

Well I took a stab

Missed the bastard though...