The Great Unity & The Republic
Confucian “Great Unity” 天下大同 vs. Plato’s The Republic
This article came out of 2 incidents that happened recently.
The first was when I watched a period drama on Netflix about Di Renjie (狄仁杰). Di was a historical figure who lived during the Tang Dynasty in China, from 630 to 700 AD. He was a statesman, magistrate, and eventually a chancellor under the reigns of Empress Wu Zetian and her successors.
Di Renjie is known for his reputation as a fair and effective administrator, as well as his loyalty and integrity. He rose to prominence under Empress Wu Zetian, the only reigning female “Emperor” in Chinese history, and played a crucial role in advising and stabilising her rule.
His service continued under her successors, contributing significantly to the governance and legal reforms of his time.
When asked about his wish during the Mid-Autumn Festival, Di wished for “天下大同, 国运永昌” meaning “May there be great unity under heaven, and may the country enjoy everlasting prosperity.” This is a Confucian ideal where society achieves perfect harmony and equality, governed by moral values and led by wise and just rulers.
The second was when I noticed my son reading a copy of The Republic. I have never read it before and was curious about it. Plato’s Republic explores the nature of justice and the ideal society through a series of dialogues led by Socrates. It argues that a just society is one where each person fulfils their proper role, mirroring the structure of a just soul with reason governing appetite and spirit.
I thought both share a certain similarity. Each is a vision of what the world could be, but perhaps also a clue about the fundamental difference between the psyche of East and West. Something I am often curious about since we moved to Australia.
Between the serene and morally upright world of Confucian 天下大同 (Tiānxià Dàtóng), or “Great Unity,” and the orderly and philosophically grounded society of Plato’s The Republic. I want to explore how these age-old ideals stack up in our modern quest for a fair and harmonious world.
Confucian 天下大同: A Moral Compass
In the heart of Confucian philosophy lies 天下大同, an ideal that envisions a world where peace and harmony prevail through shared virtues. Imagine a society where everyone is kind, leaders are wise and just, and resources distributed so that no one is in need.
At the core of this vision are these key virtues:
Ren (仁, Benevolence): Think of Ren as the ultimate expression of kindness. It’s caring for others, and is summed up in the Golden Rule: “Do not do to others what you do not want done to yourself.” This isn’t just being nice—it’s about fostering a genuine compassion that binds the community together.
Li (礼, Proper Behaviour): This is a bit more difficult to understand from a Chinese perspective. Li is translated as maintaining social harmony through rituals and behaviours that express respect and propriety. The underlying quality of Li is proper behaviour that results from an inner sense of duty. Behaving according to your role in society. This keeps the social gears running, ensuring that everyone knows their roles and responsibilities.
Yi (义, Righteousness): Yi is another idea that is difficult to translate. At the core, it is about doing the right thing even when it’s hard. Conflicts between personal desires, family loyalty, and the greater good were common. Yi provides a guiding principle in such scenarios, emphasising the importance of acting according to moral principles even when such actions may conflict with personal or familial interests.
Yi also involves a commitment to social justice, advocating for the protection and support of the vulnerable and disadvantaged. This sense of moral duty extends beyond personal righteousness to encompass a societal obligation to uphold equity and fairness.
Zhi (智, wisdom): Zhi translates to “wisdom” or “intelligence,” and in Confucianism, it refers to the ability to make correct judgments and decisions based on ethical principles and understanding. Wisdom in this context is not just intellectual but also moral, guiding individuals to discern right from wrong in complex situations.
Confucius believed that wisdom was attainable through learning and reflection. This process involved studying historical texts, observing the world, and engaging in philosophical discussions, which would refine one’s understanding of ethics and proper conduct.
Xin (信, fidelity or faithfulness): It means “fidelity,” “integrity,” or “trustworthiness.” It involves being true to one’s word, consistent in actions according to one’s values, and reliable in fulfilling one’s duties. In Confucianism, trust is a foundational virtue that underpins social cohesion.
Trust was crucial for maintaining social order; without trustworthiness, societal relationships—from the family to the state—would deteriorate. Leaders with “Xin” were likely to have the loyalty and cooperation of their subjects, which was essential for effective governance.
In the ideal world of 大同, all these virtues are not just personal guidelines, but the foundation of governance and all social interactions. Leaders would serve as moral exemplars, and citizens would engage in mutual respect and support. It’s a society where everyone looks out for each other, creating a ripple effect of harmony across the community.
Plato’s Republic: A Philosophical Blueprint
Plato’s Republic has a different approach towards a perfect society. Plato imagines a city-state ruled by philosopher-kings, people who have achieved a deep understanding of justice and the greater good. The society is structured into three classes:
Rulers (Philosopher-Kings): In Plato’s vision, the rulers are philosopher-kings, individuals who have achieved the highest level of education and moral development, in their understanding of the Forms. The Forms are eternal and unchangeable truths that represent the highest level of reality, and the Form of the Good is the ultimate principle from which all other forms and virtues derive.
Key Characteristics and Responsibilities of the Rulers:
Wisdom and Governance: Philosopher-kings possess wisdom, not just in a theoretical sense. Their deep understanding of the Forms, especially the Form of the Good, enables them to make decisions that reflect the true interests of the state.
Moral Leadership: Their rule is also not based on personal power or wealth, but on the pursuit of the common good. They govern selflessly, guided by justice and virtue.
Educational Path: Philosopher-kings undergo a rigorous educational process that includes music, gymnastics, mathematics, and dialectics, culminating in the philosophical understanding of the Forms. This education prepares them to be rational and fair leaders who are not swayed by personal desires or populism.
Auxiliaries (Warriors): The auxiliaries are the defenders of the city, trained to protect the state from external threats, and maintain internal order. They enforce the laws created by the philosopher-kings and ensure that the society functions smoothly.
Key Characteristics and Responsibilities:
Courage and Loyalty: Auxiliaries must possess physical strength and courage, but their mental and emotional qualities are important. They are loyal to the rulers and dedicated to the ideals of the city.
Education and Training: While their education also includes music and gymnastics, it focuses more on developing virtues relevant to their role, such as courage and discipline. This training ensures they are both effective soldiers and moral guardians of the state.
Mediator Role: Auxiliaries serve as a bridge between the rulers and the producers, implementing the directives of the philosopher-kings and addressing the needs and security concerns of the producers.
Producers (Artisans and Farmers): These are the backbone of the society, providing everything from food to furniture, living their lives by their specific trades. Producers include artisans, farmers, merchants, and other workers who provide for the material needs of the society. Their work supports the entire city.
Key Characteristics and Responsibilities:
Specialisation and Skill: Each producer focuses on a specific trade or craft, and this specialisation allows for the efficient production of goods and services. Plato emphasises the importance of each individual performing the role they are suited for.
Economic Foundation: Producers form the economic backbone of the society. Their labour not only sustains the city’s daily operations but also ensures that other classes can perform their functions without worrying about basic survival needs.
Social Harmony: By focusing on their specific roles and excelling in their crafts, producers contribute to social harmony. Their work, governed by the principles and laws laid out by the rulers and enforced by the auxiliaries, is essential for the stability and prosperity of the state.
Plato outlines a society where each class plays a critical role, and the harmony among these roles is essential for the just functioning of the state.
The philosopher-kings guide with wisdom and insight, the auxiliaries protect and enforce, and the producers provide and sustain.
This structure reflects Plato’s belief in the need for a well-ordered society, where justice is achieved through the fulfilment of one’s role in accordance with one’s nature and abilities.
Comparing the Visions: Harmony vs. Order
While both 天下大同 and Plato’s Republic aim for a society where harmony and justice prevail, their approaches reflect different cultural values and philosophies.
Confucianism stresses moral integrity and collective responsibility, emphasising a bottom-up approach where every individual’s virtue contributes to societal harmony.
Plato, meanwhile, advocates for a top-down structure where order is maintained through a rigid class system and the philosophical wisdom of the rulers.
The Feasibility and Relevance Today
When examining both, we encounter two profound but distinct visions of ideals and governance. Both have significant influence over their respective cultures, proposing models of order, ethics, and governance.
Despite their significance, both have not been without critics. The critiques highlight inherent challenges in the rigidity and ethical prescriptions of each philosophy. These reveal tensions between idealism and practicality.
In summary, while both offer profound insights into organising society and governing, they also exhibit limitations in flexibility, inclusiveness, and practicality. These underscore the challenges of translating idealistic philosophies into practical governance that accommodates the complexities of real-world human societies.
My initial instinct was to dismiss both visions as utopian—beautiful but unattainable. In today’s society, driven by greed and self interest, I find it hard to imagine how such ideals were anything more than just ideals.
Despite these, they both offer insights into our ongoing quest for a better society. In our globalised world, where inequality and injustice remain rampant, the principles of 天下大同 and Plato’s Republic challenge us to rethink our values and systems.
Is it possible for us to adopt Confucian ethics to foster greater community support and empathy? Or Plato’s philosophy on societal roles and educated leadership to streamline our political systems for greater efficiency?
Conclusion
Both 天下大同 and Plato’s Republic compel us to imagine what’s possible when societies align around shared visions of justice and harmony. While the perfect society might remain a philosophical dream, striving for these ideals can inspire change, pushing us closer to a world where fairness, respect, and mutual support aren’t just ideals, but everyday realities.
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