The Cultivation of the Ideal Character

Confucians not only elucidated the features of the ideal character but expressed their views on its cultivation, which mainly included two sides.

One. The integrity and unity of reason. Here reason covered knowledge and morality, or truth and goodness, which in Confucianism was called wisdom (Zhi) and benevolence (Shan) respectively and consistent.

Confucius was the first to unify wisdom and benevolence. In The Analects, wisdom and benevolence were often mentioned at the same time:

Fan Chi asked what benevolence was. Confucius said, "Love others." Fan Chi asked what wisdom was. Confucius said, "Know others." (Yan Yuan)

Confucius said, "A kind man is satisfied with benevolence and a wide man is beneficial to benevolence." (Li Ren)

Why did Confucius mention benevolence and wisdom both? It was an embodiment of the consciousness of reason. To Confucius, benevolence meant Tao or truth; wisdom meant to pursue Tao or truth. Benevolence or Tao was put in the first place, which indicated Confucius's value of morality or understanding of truth. Meantime, benevolence was understood through wisdom, without which benevolence did not have real meaning. For instance,

Hear, and then choose the good to learn; see, and then remember in heart. (Shu Er)
I choose the goodness in him to learn and correct my demerit when I see his. (Shu Er)

In some sense, Confucius firstly unified truth and goodness, knowledge and morality, as well as epistemology, methodology and ethnics. In addition, in Confucian, the unity of virtue and wisdom was embodied through not only that of benevolence and wisdom, but that of righteousness and wisdom. This indicted Confucian's deep understanding of Tao and benevolence, or righteousness and profit, and right choice between them. For instance, Mencius stated that: "Life is what I desire; righteousness is also what I desire. When I cannot obtain both, I sacrifice life for righteousness." (Gao Zi T). The choice highly presented the consciousness of reason.

Two. The Cultivation of ideal and courage. Confucius emphasized the importance of setting up one's ideal: "When I was fifteen, I took learning as my ideal." (Wei Zheng) Here, Confucius said he decided to devote to benevolence and Tao at fifteen.

Akin to Confucius, Mencius highlighted role ideal played in the cultivation of the ideal character:

I can discern one's ideal through his words and cultivate my noble spirit (Hao Ran Zhi Qi)... The noble spirit presents great and grand. If it has been nurtured by uprightness and kept unhurt, it will spread in the heaven and earth. {Gong Sun Chou I)

Therefore, if the heaven wants to lay an important task on someone, the heaven must agonize his will, tire his bone, hunger him, and disturb his deeds. (Gao Zi IT)

To Mencius, to cultivate one's ideal is to cultivate his noble spirit and it was an arduous work. Besides, to cultivate one's ideal was to toughen oneself. The harder the environment was, the better one's will would be toughened. One's will closely was related to his valor which was cultivated and accumulated gradually:

A common folk cannot be deprived of his will.
One can sacrifice his life to practice benevolence.

One with ideal does not fear if he is deserted in the wild; one with valor does not fear if he is killed.

Mencius presented us an image of a true man who stood loftily and despised the powerful men:

Neither poverty nor humbleness can make him swerve from principle; neither threats nor forces can subdue him. That's I meant a true man. (Duke of Wen of Teng II)

They are heroes, so am I. Why must I fear them? (Duke of Wen of Tengll)

When one speaks to a powerful man, he should despise him and ignore his status and power. (With All Heart II)

Xun Zi also expressed the similar view:

Therefore, power cannot subdue him; others cannot change him; things cannot shake him. He remains unchanged, no matter live or die. That's what 1 meant virtue and integrity. (Encouraging Learning)

A man can utter or keep silent; a man can defy or yield. However, one cannot change his will. If right, accept; if wrong, refuse. (Removing Obstructions)

Never yield to the powerful and noble and adhere to ideal and integrity. In Confucius, Mencius, and Xun Zi, we clearly note how Confucian character continued to be upgraded.