Li (Confucian)
Encyclopedia
'Li' is a classical Chinese word which finds its most extensive use in Confucian and post-Confucian Chinese philosophy
. Li encompasses not a definitive object but rather a somewhat abstract idea; as such, it is translated in a number of different ways. Most often, li is described using some form of the word 'ritual
' (as in Burton Watson
's 'rites', and Henry Rosemont and Roger Ames' 'ritual propriety'), but it has also been translated as 'custom
s', 'etiquette
', 'moral
s', and 'rules of proper behavior', among other terms.
The concept of Chinese rites is sometimes compared with the Western concept of culture
(钱玄、钱兴奇编：三礼词典，自序 p.1).
.
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 submission, brotherliness, righteousness, good faith and loyalty (Arthur F. Wright and Dennis Twitchett's 'Confucian Personalities'). The influence of li guided public expectations, such as the loyalty to superiors and respect for elders in the community.
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 "more open to the panoply of sensations of the experience" (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'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 formlessness. This is the complete realization of li.
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 (W.L. Leonsg's 'Li and Change'). 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.
, the Li ji and Zhou li. Confucius stated his large textual coverage of li as including ``300 major and 3000 minor rules of ritual`` (the Li Ji 10:22).
In Confucian thinking, the rites work in two principle ways. The first is the performative aspect of li, wherein the body is schooled by practicing choreographed physical movements. The second aspect is attained through literary scholarship, wherein the mind is schooled through mastery of the Confucian canon on Li (Michael Nylan's ``Li``).
Li is a principle of Confucian ideas. Contrary to the inward expression of 仁 Rén
, Li was considered an outward practice, wherein one acts with propriety in society. Acting with Li and Ren led to what Confucius called the "superior human" or "the sage". Such a human would use li to act with propriety in every social matter.
Confucius advocated a genteel manner, where one is aware of their superiors and inferiors. Confucius felt that knowing ones rank in a feudalistic society would lead to the greatest social order. 'Li' as described in Confucian classics (The Book of Rites and The Analects) gave clear instruction on the proper behaviours expected of individuals based on their roles and placement in feudalistic society. Confucius regarded the disorder of his era as the society's neglect of Li and its principles. In the Analects Confucius states "Unless a man has the spirit of the rites, in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forthright he will become unrelenting." (Book VIII Chapter 2).
Confucius stressed the importance of the rites as fundamental to proper governmental leadership. In his writings, 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 barbarians, not worthy of being considered Chinese or part of the Central States. (Spring and Autumn Annals).
Chinese philosophy
Chinese philosophy is philosophy written in the Chinese tradition of thought. The majority of traditional Chinese philosophy originates in the Spring and Autumn and Warring States era, during a period known as the "Hundred Schools of Thought", which was characterized by significant intellectual and...
. Li encompasses not a definitive object but rather a somewhat abstract idea; as such, it is translated in a number of different ways. Most often, li is described using some form of the word 'ritual
Ritual
A ritual is a set of actions, performed mainly for their symbolic value. It may be prescribed by a religion or by the traditions of a community. The term usually excludes actions which are arbitrarily chosen by the performers....
' (as in Burton Watson
Burton Watson
Burton Watson is an accomplished translator of Chinese and Japanese literature and poetry. He has received awards including the Gold Medal Award of the Translation Center at Columbia University in 1979, the PEN Translation Prize in 1981 for his translation with Hiroaki Sato of From the Country of...
's 'rites', and Henry Rosemont and Roger Ames' 'ritual propriety'), but it has also been translated as 'custom
Custom
Custom may refer to:* Convention , a set of agreed, stipulated or generally accepted rules, norms, standards or criteria, often taking the form of a custom* Customization , anything made or modified to personal taste...
s', 'etiquette
Etiquette
Etiquette is a code of behavior that delineates expectations for social behavior according to contemporary conventional norms within a society, social class, or group...
', 'moral
Moral
A moral is a message conveyed or a lesson to be learned from a story or event. The moral may be left to the hearer, reader or viewer to determine for themselves, or may be explicitly encapsulated in a maxim...
s', and 'rules of proper behavior', among other terms.
Scope
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. 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...spacious rooms and secluded halls, soft mats, couches and benches" (Watson 1969) as vital parts of the fabric of li.The concept of Chinese rites is sometimes compared with the Western concept of culture
Culture
Culture is a term that has many different inter-related meanings. For example, in 1952, Alfred Kroeber and Clyde Kluckhohn compiled a list of 164 definitions of "culture" in Culture: A Critical Review of Concepts and Definitions...
(钱玄、钱兴奇编：三礼词典，自序 p.1).
Approaches to Li
Among the earliest historical discussions on Li stands the 25th year of Zhao Gong 鲁昭公 in the Zuo ZhuanZuo Zhuan
The Zuo Zhuan , sometimes translated as the Chronicle of Zuo or the Commentary of Zuo, is among the earliest Chinese works of narrative history and covers the period from 722 BCE to 468 BCE. It is one of the most important sources for understanding the history of the Spring and Autumn Period...
.
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 submission, brotherliness, righteousness, good faith and loyalty (Arthur F. Wright and Dennis Twitchett's 'Confucian Personalities'). The influence of li guided public expectations, such as the loyalty to superiors and respect for elders in the community.
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 "more open to the panoply of sensations of the experience" (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'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 formlessness. This is the complete realization of li.
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 (W.L. Leonsg's 'Li and Change'). 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.
Confucian teachings on Li
Within Confucian texts, three works comprise the primary teachings of rites. These works include the Yi liYi li
The Yili or The Ceremonies and Rites and Book of Etiquette and Ceremonial is a Chinese classic text about Zhou Dynasty rituals...
, the Li ji and Zhou li. Confucius stated his large textual coverage of li as including ``300 major and 3000 minor rules of ritual`` (the Li Ji 10:22).
In Confucian thinking, the rites work in two principle ways. The first is the performative aspect of li, wherein the body is schooled by practicing choreographed physical movements. The second aspect is attained through literary scholarship, wherein the mind is schooled through mastery of the Confucian canon on Li (Michael Nylan's ``Li``).
Li is a principle of Confucian ideas. Contrary to the inward expression of 仁 Rén
Ren (Confucianism)
Ren is a Confucian notion denoting, as rough approximation, the good feeling a virtuous human experiences when behaving rightly, especially toward others...
, Li was considered an outward practice, wherein one acts with propriety in society. Acting with Li and Ren led to what Confucius called the "superior human" or "the sage". Such a human would use li to act with propriety in every social matter.
Confucius advocated a genteel manner, where one is aware of their superiors and inferiors. Confucius felt that knowing ones rank in a feudalistic society would lead to the greatest social order. 'Li' as described in Confucian classics (The Book of Rites and The Analects) gave clear instruction on the proper behaviours expected of individuals based on their roles and placement in feudalistic society. Confucius regarded the disorder of his era as the society's neglect of Li and its principles. In the Analects Confucius states "Unless a man has the spirit of the rites, in being respectful he will wear himself out, in being careful he will become timid, in having courage he will become unruly, and in being forthright he will become unrelenting." (Book VIII Chapter 2).
Li in Government
Confucius envisioned proper government being guided by the principles of li. Since Confucian ideals proposed the perfectibility of all human beings (through the practices of li) as well as propriety being its own reward, government prescribed punishment was not seen as being necessary.Confucius stressed the importance of the rites as fundamental to proper governmental leadership. In his writings, 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 barbarians, not worthy of being considered Chinese or part of the Central States. (Spring and Autumn Annals).