CONFUCIANISM AND THE OLD-YOUNG RELATIONSHIP

In Confucianism, the structuring of human relationships must take into account age as a factor. To Confucians, “Age is thus an ordering and sequencing principle. A distinctive feature of Confucian ethics is to accept seniority as a value in setting up social hierarchy.” (Wei-ming, 1993, p.190).

Accepting seniority as a value in determining the status of a person in a relationship does not preclude fairness. Confucians are very aware that virtue is necessary. Because self-cultivation is a primary goal, those who fail to succeed are not entitled to higher status. Thus, being old does not automatically entitle you to respect and preferential treatment. Confucius himself admonished Yüan Jang, an old man he knew, for being apathetic and failing to grow as a human being. Not only did Master Kung reproach Jang verbally, but proceeded to hit him in the leg with a shaft (Wei-ming, p. 190).

It is true that under normal circumstances, older people have more experience. They should be wiser. Therefore, as a matter of courtesy and for practical reasons, one should listen to what one’s elders have to say. Respect is a two-way street, however. Young should respect old, and vice versa. Ultimately, the worthiness of ideas should rule. Respect is due to the good ideas, whether they come from the mouth of seniors or from the mouth of babes. Thus, I agree with Confucius. People who procrastinate and fail to mature in knowledge and virtue do not deserve the same status as those who apply themselves.

To support the precedence of old over young, Confucian belief points to the bonds that exist in the family as well as in society. In both cases, a debt exists on the part of the young. The transfer of material and spiritual goods from elders contributes greatly to the growth and well-being of younger people. A younger sibling should show gratitude to parents and older siblings for their love and care. Likewise, the young are indebted to the elders in a society when the latter have shown competence and integrity in the performance of public duties (Wei-ming, p. 191).

Obviously, when love is nonexistent in a family and parents do not care about the welfare of their young, no respect or reverence is due this kind of elders. Likewise, we owe no respect or compliance to dictators and rulers who violate human rights and deny us liberty.

What goes for people goes also for traditions. We should reject authoritarian religions, if they are unwilling to transform themselves. No respect is due to any religion who does not respect our right to question the authority of its prophets or messengers. No respect is due to any religion who does not respect our right to question the veracity of claims that go contrary to common experience and common sense. No respect is due to any religion who does not respect the power of the minds God gave us, and our ability to gain new insights into the nature of God and the world. In the field of religion, listen to the young. The old are wise in some respects, but utterly ignorant in others. Otherwise, they would have already brought peace to this world. To prove their worth, we have given them hundreds and, in some cases, thousands of years. Is it not time to consider a different option?

Bibliography: Wei-ming, T. (1993). Confucianism. In Arvind Sharma (Ed.) Our Religions (pp.141-227). New York: Harper Collins Publishers.

Suggested Reading: Ercian Testament - Part One, chapter 4 “Proligion.”