Confucius did not organize his recommendations into any coherent system. His teachings are offered in the form of sayings, aphorisms, and anecdotes, usually in reply to questions by disciples. They aim at guiding the student toward becoming a junzi, a concept translated as “gentleman” or “superior man.” In opposition to the prevailing feudal ideal of the aristocratic lord, Confucius presented the superior man as one who is humane and thoughtful, motivated by the desire to do what is good rather than by personal profit. Beyond this, however, the concept is not discussed in any detail; it is only shown by diverse examples, some of them trite: “A superior man’s life leads upwards.…The superior man is broad and fair; the inferior man takes sides and is petty.…A superior man shapes the good in man; he does not shape the bad in him.”
One of the recorded sayings of Confucius is an answer to a request from a disciple for a single word that could serve as a guide to conduct for one’s entire life. He replied: “Is not reciprocity such a word? What you do not want done to yourself, do not do to others.” This rule is repeated several times in the Confucian literature and might be considered the supreme principle of Confucian ethics. Other duties are not, however, presented as derivative from this supreme principle, nor is the principle used to determine what should be done when two or more specific duties—e.g., the duty to parents and the duty to friends, both of which are prominent in Confucian ethics—conflict with each other.
Confucius did not explain why the superior man chooses righteousness rather than personal profit. This question was taken up more than 100 years after his death by his follower Mencius (Mengzi; c. 372–c. 289 bce), who asserted that humans are naturally inclined to do what is humane and right. Evil is not part of human nature but is the result of poor upbringing or lack of education. But Confucius also had another distinguished follower, Xunzi (c. 300–c. 230 bce), who said that humans naturally seek profit for themselves and envy others. The rules of morality are designed to avoid the strife that would otherwise follow from acting according to this nature. The Confucian school was united in its ideal of the junzi but divided over whether such an ideal was to be obtained by controlling people’s natural desires or allowing them to be fulfilled.
MenciusMencius.Stapleton Historical Collection/Heritage-Images
Ancient and Classical Greece
Ancient Greece
Ancient Greece was the birthplace of Western philosophical ethics. The ideas of Socrates (c. 470–399 bce), Plato, and Aristotle (384–322 bce) will be discussed in the next section. The sudden flowering of philosophy during that period was rooted in the ethical thought of earlier centuries. In the poetic literature of the 7th and 6th centuries bce, there were, as in other cultures, moral precepts but no real attempts to formulate a coherent overall ethical position. The Greeks were later to refer to the most prominent of these poets and early philosophers as the seven sages, and they are frequently quoted with respect by Plato and Aristotle. Knowledge of the thought of this period is limited, for often only fragments of original writings, along with later accounts of dubious accuracy, remain.
Pythagoras (c. 580–c. 500 bce), whose name is familiar because of the geometric theorem that bears his name, is one such early Greek thinker about whom little is known. He appears to have written nothing at all, but he was the founder of a school of thought that touched on all aspects of life and that may have been a kind of philosophical and religious order. In ancient times the school was best known for its advocacy of vegetarianism, which, like that of the Jains, was associated with the belief that after the death of the body, the human soul may take up residence in the body of an animal (see reincarnation). Pythagoreans continued to espouse this view for many centuries, and classical passages in the works of writers such as Ovid (43 bce–17 ce) and Porphyry (234–305) opposing bloodshed and animal slaughter can be traced to Pythagoras.
Pythagoras, portrait bust.© Photos.com/Jupiterimages
Ironically, an important stimulus for the development of moral philosophy came from a group of teachers to whom the later Greek philosophers—Socrates, Plato, and Aristotle—were consistently hostile: the Sophists. This term was used in the 5th century to refer to a class of professional teachers of rhetoric and argument. The Sophists promised their pupils success in political debate and increased influence in the affairs of the city. They were accused of being mercenaries who taught their students to win arguments by fair means or foul. Aristotle said that Protagoras (c. 490–c. 420 bce), perhaps the most famous of the Sophists, claimed to teach how “to make the weaker argument the stronger.”
The Sophists, however, were more than mere teachers of rhetorical tricks. They regarded themselves as imparters of the cultural and intellectual qualities necessary for success, and their involvement with argument about practical affairs naturally led them to develop views about ethics. The recurrent theme in the views of the better-known Sophists, such as Protagoras, Antiphon (c. 480–411 bce), and Thrasymachus (flourished late 5th century bce), is that what is commonly called good and bad or just and unjust does not reflect any objective fact of nature but is rather a matter of social convention. Protagoras is the apparent author of the celebrated epigram summing up this theme, “Man is the measure of all things.” Plato represents him as saying, “Whatever things seem just and fine to each city, are just and fine for that city, so long as it thinks them so.” Protagoras, like Herodotus, drew a moderate conclusion from his ethical relativism. He argued that, while the particular content of the moral rules may vary, there must be rules of some kind if life is to be tolerable. Thus, Protagoras stated that the foundations of an ethical system needed nothing from the gods or from any special metaphysical realm beyond the ordinary world of the senses.
Thrasymachus appears to have taken a more radical approach—if Plato’s portrayal of his views is historically accurate. He explained that the concept of justice means nothing more than obedience to the laws of society, and, since these laws are made by the strongest political group in its own interest, justice represents nothing but the interest of the stronger. This position is often represented by the slogan “Might makes right.” Thrasymachus was probably not saying, however, that whatever the mightiest do really is right; he is more likely to have been denying that the distinction between right and wrong has any objective basis. Presumably he would then encourage his pupils to follow their own interests as best they could. He is thus an early representative of moral skepticism and perhaps ethical egoism, the view that the right thing to do is to pursue one’s own interest (see below Ethical egoism).
It is not surprising that, with ideas of this sort in circulation, other thinkers should react by probing more deeply into ethics to see whether the potentially destructive conclusions of some of the Sophists could be resisted. This reaction produced works that have served ever since as the cornerstone of the entire edifice of Western ethics. Socrates
Socrates, who once observed that “the unexamined life is not worth living,” must be regarded as one of the greatest teachers of ethics. Yet, unlike other figures of comparable importance, such as the Buddha or Confucius, he did not tell his audience how they should live. What Socrates taught was a method of inquiry. When the Sophists or their pupils boasted that they knew what justice, piety, temperance, or law was, Socrates would ask them to give an account, which he would then show was entirely inadequate. Because his method of inquiry threatened conventional beliefs, Socrates’ enemies contrived to have him put to death on a charge of corrupting the youth of Athens. For those who thought that adherence to the conventional moral code was more important than the cultivation of an inquiring mind, the charge was appropriate. By conventional standards, Socrates was indeed corrupting the youth of Athens, though he himself considered the destruction of beliefs that could not stand up to criticism as a necessary preliminary to the search for true knowledge. In this respect he differed from the Sophists, with their ethical relativism, for he thought that virtue is something that can be known and that the virtuous person is the one who knows what virtue is.