Teach and Transform
223. The ancient sage-rulers would not lavish time managing the daily affairs of the people but would spend most of their time regulating people’s mind. Thus,Confucius said: “In hearing lawsuits, I am no different from everyone else. What is different, however, is that I try to educate the people not to engage in litigations.” In addition, “Guide them with virtues and teach them civility.” When the people love each other they will not harm one another. If they heed righteousness in all their actions they will no harbor wickedness. All the above will never be rectified by enforcing the law and implementing severe punishment. It can only be achieved through moral education.
Scroll 44: Qian Fu Lun
224. When appealing to a man of noble character (Junzi) one has to employ reasons. When deterring a scoundrel from wrongful acts, one has to impose punishment. Rewards or punishments are the most ideal means to confer honor or humiliation. Hence, propriety, education, sense of honor or shame are measures that are suitable for dealing with Junzi, while fetters, handcuffs and floggings are used on a scoundrel to subdue his wickedness. Junzi cannot tolerate humiliation let alone being fettered and handcuffed. A scoundrel is not afraid of physical punishment let alone being humiliated and dishonored. Individuals whose characters stand between these two extremes must be corrected using both propriety and punishment. If we abolish the teaching of moral and ethics, we will drive people toward becoming scoundrels. But if we educate them with moral and ethics they will become Junzi. Such is known as the “evidential transformation.”
Scroll 46: Shen Jian
225. To win the full support of the people, there is nothing better than to provide benefits for them; to achieve this, nothing is better than an education policy that can transform them into better persons.
Scroll 32: Guan Zi
226. The teaching of Junzi begins with honoring the ruler and the elders when away from home, and respecting parents when at home. In serving his ruler, he will honor him through his actions. Whatever he does not like in the behavior of his riors, he will not do the same to his subordinates; whatever he does not approve of in the behavior of his subordinates, he will not do the same to his riors. Therefore, Junzi proceeds from filial piety, and is this not manifested most appropriately in the ceremonial offerings to gods and ancestors? Hence there is this saying: “The first and greatest teaching is to be found in ceremonial offerings.” However, if he has doubts about this ritual and provide offerings without gratefulness for his deceased relatives, what good does it do making these offerings?
Scroll 7: Li Ji
227. The ancient kings regarded the promotion of education as the most important task of a government. They set up imperial universities in the capitals to promote education at the national level, and established local schools to promote education at provincial and district levels, emphasizing the teaching of benevolence, righteousness and civility. Consequently, no one would violate the law although the punishments were light, and moral education was prevalent and social customs were refined.
Scroll 17: Han Shu, Vol. 5
228. Judge a man by his conduct, not by his reputation; insist that his actions conform to righteousness instead of emphasizing on his contributions. No other virtues can be greater than filial piety and respect, and no other righteousness can be greater than trustworthiness. In this way, all the ministers and the people will learn how to conduct themselves, and this is the outline of education.
Scroll 50: Yuan Zi Zheng Shu
229. The sage-rulers cultivated righteousness along with propriety to regulate the human mind. Thus, the human mind could be likened to the field where the kings performed his cultivation—propriety was used for plowing; righteousness was used for sowing the seeds; education was used for weeding; benevolence was used for harvesting; and lastly, music was broadcast to ease the minds of the people. A government that does not observe propriety is like a farmer who has no tools to work with. If propriety does not set righteousness as its purpose, it is as if no seeds are sown in the plowed fields. If righteousness is not justifiably applied because lessons have not been conducted to explain its applications, it is as if weeding is not done after the seeds are sown. And if teaching is not conducted in line with benevolence, it is as if the fields are weeded but they do not yield good crops. When benevolence is incorporated in the lessons without giving repose to the human minds, it is as if the harvested crops are gathered but not eaten. When music cannot educate and transform the human mind to achieve a state of tranquility, it is as if harvested crops are eaten but they do not bring health benefits.
Scroll 7: Li Ji
230. During spring and autumn, the crown prince would enroll in school. At the beginning of the school term, retired senior ministers and scholars were invited to sit at their respective honored seats as the prince held a platter of food with both hands to serve these elders. This was a rite to educate the people that all children must perform their filial duties. The carriage that the prince rode on was decorated with bells. As a royal custom, he would stroll rhythmically to the ancient tune of Cai Qi, and proceed briskly to the tune of Si Xia, indicating (to the people) that everything must be done in accordance with propriety. With regard to animals, he would not kill them for meat, and if he could hear their cries he would not bear to eat their meat. Thus the rule of “distancing oneself from the kitchen” was established as a means to increase one’s compassion and to show that human beings are by nature benevolent.
Scroll 16: Han Shu, Vol. 4
231. Confucius said: “A sage-ruler will use a combination of laws and punishments to govern and transform the people. The best way to achieve this end is to educate people about the values of virtues, and to use propriety to control their desires. Second to this is to enact laws to guide the people, and to use punishment to deter people from committing crimes. It is only when education fails to transform unbecoming behaviors, and guidance fails to deter a person from committing offenses that punishment will be used to stop the offenders from corrupting the society.”
Scroll 10: Kong Zi Jia Yu
232. A sage-ruler would devote more efforts toward education, rather than prohibitions, for he knew prohibitions and precautions alone could not be relied upon to transform human behavior.
Scroll 18: Han Shu, Vol. 6
233. Once the practice of imposing severe punishment is employed, the custom of resorting to illegal means to escape punishment will spring up. But the practice of humaneness can gain people’s trust, thus making the effect of transformation much more noticeable. Using illegal means and loopholes to escape from punishment will lead to strings of deviant behavior, whereas when people are touched by the humaneness of an official, they will remember the kindness of that official long after his passing.
Scroll 24: Hou Han Shu, Vol. 4
234. In the governing of a country, the best policy is to use virtues to transform undesirable behaviors and customs, with legal proceedings come second. Encourage the people to be courteous and humble toward one another, and to accept smaller shares in any financial gains and compete with each other for tougher jobs. Being influenced by the ruler’s virtues daily, they would eventually become better persons. Such were the primary tasks in governing. When the people saw rewards as the incentives to perform good deeds, and when they did not dare to commit crimes for fear of punishment, and obeyed the laws because their ruler was strict and impartial, these matters would remain the secondary tasks in governing.
Scroll 35: Wen Zi
235. A sage-ruler would resort to moral education prior to imposing punishment on people. He would establish the standards and perceptions regarding honor and disgrace, and clarified matters that were prohibited. He would honor the practice of civility and serve as a role model for his people to emulate. He would despise huge profits derived from commercial transactions to discourage people from greed. Thus, no one would belittle honors brought on by civility, and people would despise the disgrace brought about by greed. These are the results of transformation through education.
Scroll 43: Shuo Yuan
236. Even when a sage can maintain absolute fairness in the execution of the law, he nevertheless feared the possibility of making a wrongful sentence. Thus it was said: “Rather than harming an innocent good man, it is better to give benefit of doubt to the convicted.” He knew it was difficult to be absolutely certain about the appropriateness of the penalty applied, so he would rather use moral education to make up for possible shortcomings. The ancient rulers were all dedicated to governing along this line of thought.
Scroll 48: Ti Lun
237. Confucius said: “To put people to death without educating them (on the merits of virtues) is called cruelty.” If the government intends to promote moral education on the one hand but imposes tyrannical punishments on the other, it would be extremely difficult for people to accept moral education.
Scroll 17: Han Shu, Vol. 5
238. The sage-ruler held a supreme position and disclosed his likes and dislikes to the general public, praising good conduct and criticizing bad demeanor as a guideline for the people to follow. He associated with worthy men and promoted them to office. He rejected unworthy men and dismissed them. He ruled without causing any bloodshed and enjoyed an excellent reputation. Who among the civilians would be unwilling to learn from him and emulate him? The ancient laws were enacted without anyone violating them. Penalties were drawn up without having to enforce them. This was not due to the fact that the officials had chosen not to enforce the penalties, but more so because all government officials were able to perform well in their jobs; success and prosperity were brought to the country; propriety and virtues were widely promoted; and capable and noble men were appointed to serve in the government.
Scroll 41: Huai Nan Zi
239. A ruler who is good at governing the country would stipulate the standards for observance of virtues and propriety, designate the duties of each official position clearly, ensure fair deployment of work force and restore peace and order to the country. In this way, civilians would be law-abiding without the need to be forewarned. Thus, peace is maintained without the use of punishment. The acts of virtues of the ruler are able to move heaven and earth, and millions of people would pledge their allegiance to him. On the contrary, a less capable ruler would abandon virtues and propriety, and rely solely on punishment to govern the country. It is like riding a horse carriage but leaving out the halter and bridle, and only whipping the horse to gallop forward. In this way, the chances of driving out of control is inevitable.
Scroll 10: Kong Zi Jia Yu
240. Duke Jing of the state of Qi asked Prime Minister Yanzi: “How does a good ruler educate his people?” To this Yanzi replied: “He makes it very clear to the people about his teachings and decrees, and leads others in implementing these policies. He does not oppress the people, and punishment is imposed only as a way to deter crimes. What he requests of the people he would do the same, and what he prohibits the people from doing he would not commit it himself. Only then will the civilians listen to his order. He would evaluate the extent of human labor needed based on the priority of the tasks, and would handle prosecutions fairly to curb acts of evil. He would not exploit the civilians to the point of exhaustion, or use punishment to injure them. Leaders consider showing care to the people as a norm, and his subjects consider caring for one another as moral and righteous practices. If this ideal is achieved, people will not betray one another. This is the way a good ruler governs his people.”
Scroll 33: Yan Zi
241. A sage-ruler enhanced his self-cultivation so that he could lead all his ministers to serve as good examples for the people. He enacted laws that were easy to obey and propriety that was simple to be put into practice. He exercised strict disciplines over himself and put his words into actions. In doing so, the people were deeply touched, thereby making the transformation of their conduct possible.
Scroll 48: Ti Lun
242. Instead of monitoring business transactions among the people, the government should monitor the markets. Instead of monitoring the markets, the government should monitor the administration. Instead of monitoring the administration, the government should monitor its expenditure. Instead of monitoring the government expenditure, it would be better if the ruler can control his excessive desires in spending. If the highest authority could control his excessive desires in spending, this would encourage the people to revert to a frugal lifestyle. Simply requesting the people to revert to a frugal lifestyle while continuing his irresponsible spendings would be like hoping the forest would remain intact after a raging forest fire. This is practically impossible! If a ruler is wise, he would restrain his desires, be generous to the people, be strict in dealing with the commercial sector but lenient toward the agricultural sector, and would prioritize agriculture above commercial activities. In his government there would not be any dishonest ministers who could cover up the contributions made by capable and virtuous individuals. Furthermore, there would not be any businessmen who could monopolize a business and make exorbitant profits from it, and no civilians could exploit the mountains and rivers without authorization.
Scroll 49: Fu Zi
243. The ancient sage-rulers gave high esteem to filial sons to encourage people to respect and care for their parents. They honored the virtuous in order to encourage people to perform good deeds. They issued laws in order to educate people, and established the rewards and penalty system to encourage good deeds and deter bad ones. In so doing, a chaotic society could be transformed into a peaceful and orderly one, and dangerous situations could be transformed to become safe and secure.
Scroll 34: Mo Zi
244. It is not necessary to go from door to door to promote education. As long as the ruler is virtuous, with competent officials holding the right positions, and propriety being honored at the court, and the officials being courteous to one another, right conducts would begin from the inner circle to the outer circle, starting with the government itself and spreading to the people as they learn to observe the standards of virtues. Unknowingly, people will transform themselves to become better persons.
Scroll 20: Han Shu, Vol. 8
245. Emperor Yao would exemplify the teachings of saints and sages and further extend this practice to his close relatives and then to the distant ones, starting from near to far. King Wen of the Zhou dynasty also followed this practice.
Scroll 26: Wei Zhi, Vol. 2
246. Confucius said: “If the people are guided by virtues and aligned with propriety, their minds would remain untainted. If they are guided by the policies and aligned with punishments, the intention to dodge punishments will exist. Hence, when the ruler loves the people as if they were his children, they will in turn love him dearly. If he can unite them with his integrity, they will not turn away from him. If he can respect and foster better ties with the people, they will naturally pledge their allegiance to him.”
Scroll 7: Li Ji